Chapter 2 - Agni Eulogizes the Lord

[Sanskrit text for this chapter is available]

Skanda asked:

1. How did this (holy place) originate? By whom was this holy spot resorted to? Who is its presiding deity? Tell these in detail.

Śiva said:

2. This (sacred place) is beginningless like the Vedas which constitute Hari’s body. The presiding deity is Hari himself. It is resorted to by Nārada and others.

3. Formerly, in the beginning of Kṛtayuga, Brahmā attempted to have sexual intercourse with his own daughter who was richly endowed with beauty and youth.

4-5. On seeing him like that I cut off his head with a sword into five parts in a great fury.^[1] Taking the skull (sticking to) the hand that attempted the murder of Brahmā, I immediately left the place in order to resort to various Tīrthas in heaven, earth and nether worlds and performed penances as well.

6. But (the sin of) the slaughter of Brahmā did not leave me. The skull remained (stuck up) like that on my hand. Then I went to Vaikuṇṭha to see Hari, the Lord of Lakṣmī.

7. Bowing down with humility and saluting him again and again, I mentioned all my distress to that merciful soul.

8-15. On his advice I went to Badarī. At that very moment the (sin of the) slaughter of Brahmā (the skull stuck up to my hand) began to tremble frequently. That skull dropped down from my hand and vanished.^[2]

Ever since I respectfully stay there along with Pārvatī, performing penance and causing delight to the sages.

I have infinite times more delight there than what I have in Vārāṇasī, on the peak of Śrīśaila and on Kailāsa along with Pārvatī.

In other holy spots, people attain salvation after death and when their duties have been duly completed. But, merely by visiting Badarī, salvation comes within the reach of all men. Vaiśvānara (Fire-god) himself is present where Hari is present. At that place my Liṅga has been installed in the form of Kedāra. By visiting, touching and worshipping Kedāra with devotional feelings, the sins committed in the course of crores of births become reduced to ash instantaneously.

There in that holy spot I stay with only one digit. All (the other) fifteen Kalās (digits) are particularly deposited here in the middle of the idol.

16. Śivayogins themselves worship the Matted-hair-bearing Lord (Śiva). They have conquered the fear of the god of Death. Deer-skin and elephant-hide constitute their good clothes. Excellent Vibhūti (holy ash) and matted hair are ornaments unto them.

17. They are contented with fruits, leaves, water and air. With their minds devoted to Śiva they have frustrated the attempt of the god of Death (to get them). Their intellect of great prosperity has surpassed by their quality of clearness the (translucent) Mānasa lake situated on the excellent mountain.

18. Their lotus-like faces have the tender lustre of lotuses. By means of Śiva’s mercifulness they have utterly defeated their enemies. With eyes fixed on Śiva they keep their palms joined together on their heads. Thus they worship Śiva at dusk.

19. They hold the rosaries of beads in their hands. They have perfect calmness and contentedness. They are devoted to the performance of obeisance and daily prayer to the Moon-crested Lord. Since they meditate on the lotus-like feet of Hara, they obtain perfect knowledge and a form that brings in distress to the feelings of love in the people because they have perfect identity with Śarva (Śiva).

20. By the worship of my Liṅga there the people, when they die at Vārāṇasī, are redeemed by the one who is called Brahma.

21. Vahnitīrtha remains shining near the feet of the Lord. By seeing the great Liṅga named Kedāra one does not have any rebirth thereafter.

Skanda said:

22. Why did Vaiśvānara, the glorious and sole cause of all the worlds, station himself at Badarī?^[3] Narrate it to me, O one of great wisdom.

Śiva said:

23-24 Formerly there was an assembly of sages who had sublimated their sexual energy, at the place where goddess Gaṅgā had joined Kālindī. It is the holy spot named Daśāśvamedhika well-known in the three worlds. Fire-god was present there bowing down with great humility. Standing in front of the sages he began to ask:

Vaiśvānara asked:

25-26. O sages, you are the most excellent ones among the knowers of Brahman. Your eye of knowledge sees equally what is seen and what is unseen (by ordinary people). You all are full of kindness towards the distressed. Your heart melts with pity. You are all full of mercy. Your minds are not contaminated by the sins arising from all evil characteristics. O most excellent ones among those who know Brahman, how can I get free from hell?

27. There came the prominent sage Vyāsa, the greatest among all excellent sages. After taking his holy dip in the waters of Gaṅgā, he spoke these words:

Vyāsa said:

28-29. There is a very great means for getting free from the sin born of your fault called omnivorousness. Resort to Badarī where Lord Janārdana, the lord of Devas, is himself present. The Slayer of Madhu is the destroyer of the sins of both devotees and non-devotees.

30. There you take your holy bath in the waters of Gaṅgā and circumambulate Hari. Then prostrate yourself like a rod. Thereby, ail the sins will be destroyed.

31-32. On hearing the advice orally given by Vyāsa, which the (other) sages supported, Vahni started towards the North and went to Mt. Gandhamādana.

After arriving at Badarikā, he took his holy bath in the waters of Gaṅgā. He then went to the hermitage of Nārāyaṇa, bowed down devoutly and prayed:

Agni said:

33. I bow down to the sole lord of the universe who is ancient and eternal; who is replete with pure and perfect knowledge; who is the lord and sire of the creators of the universe; who is one as well as many; who is resorted to by infinite number of persons and is of pure intellect.

34. Taking up his Śakti in the form of Māyā (the Lord assumes three forms which I worship). I worship the Lord, the Creator of the universe, who is endowed with Rajoguṇa. I worship the cause of its sustenance by means of Sattvaguṇa. I praise Ugra the annihilator by means of Tamoguṇa.

35. The Lord, the Ātman, enchants the universe by means of Avidyā. The sole form of Vidyā extensively spreads in the three worlds. I resort to the omniscient Lord who is the resort of Vidyā and who becomes Jīva (the individual soul) through Avidyā.

36. I praise the Lord who reveals (himself in) forms in accordance with the wishes of devotees, who adopts the yogic slumber on the vast body (of the serpent-king), who is the power wearing yellow silken clothes and who has eight wonderful powers.

37. The Lord who is stationed in the heart and is eulogized by all became delighted. He spoke these sweet words to Pāvaka (Fire-god) who sought sanctity:

Śrī Nārāyaṇa said:

38. Choose the boon. Welfare unto you. I am the bestower of boons and I have come. I am pleased with this prayer of yours as well as your humility, O sinless one.

Agni said:

39. It is known to you fully why I have come. Still I shall speak it by way of carrying out the behest of the Lord.

40. Indeed I am Sarvabhakṣa (‘consumer of everything’). How can I have redemption? On this account I am excessively frightened.

Śrī Nārāyaṇa said:

41. Merely by seeing the holy spot the sin of living beings ceases to exist. With my favour may you never have any sin.

42. Thereafter, Pāvaka who is present all round in the form of a Bhūta (Element) remained there by means of a single Kalā (digit). He was rid of all defects.

43. He who gets up in the morning and with purity listens to this or recites this, shall undoubtedly attain the merit of a holy bath in Agnitīrtha.

Footnotes and references:

[1]:

Removal of the fifth head of Brahmā by Śiva for his improper behaviour with his daughter is not mentioned in Mbh. In DB the reason of beheading was Brahmā’s arrogance and lust in other Purāṇas.

[2]:

Practically every important holy place claims a Kapāla-mocana Kuṇḍa. Brahmā’s head sticking to Rudra’s hand fell down by the efficacy of the holy Kuṇḍa. Here mere entry into Badarī did the trick. Hence the claim of Badarikāśrama to be the holiest place.

[3]:

In fact the Agni-tīrtha or the hot-water spring at that height of the Himalayas was the main factor in increasing the importance of Badarī. The mythical legend narrated here is just an explanation of its existence and is meant to enhance the importance of Badarī.