Chapter 3 - Dharmatīrtha (Dharma Puṣkariṇī) Becomes Famous as Cakratīrtha

[Sanskrit text for this chapter is available]

[Note: Dharma Tīrtha (Dharma Puṣkariṇī) alias Cakratīrtha is at Devipatnam (Devipaṭṭana, in the Text) or near Phullagrama. It is regarded as Setumūla. The place of Rāma’s Satyāgraha against the Sea-god is near here and is called Darbha-śayana (v 10).]

The sages said:

1-2. Twenty-four Tīrthas have been recounted by you, O sage, as the most important Tīrthas at Setu that is destructive of sins. Of them the first one is famous as Cakratīrtha. How did it get that name and fame, O Sūta? Recount it to us even as we ask for it.

Śrī Sūta said:

3-9. Of the twenty-four important Tīrthas, O excellent Brāhmaṇas, the first one that is mentioned is well-known in all the worlds. By remembering that Tīrtha a devotee will cease to have rebirth in any species. Even the sins committed in the course of a hundred thousand births become dissolved by taking a single holy bath in that Tīrtha, by remembering it and by glorifying it. A Tīrtha superior to this or at least equal to it does not exist in the world, O excellent Brāhmaṇas. O excellent sages, the truth has been stated by me.

Gaṅgā, Sarasvatī, Revā, Paṃpā, Godāvan, Kālindī, Kāverī, Narmadā, Maṇikarṇikā and other Tīrthas, and all the meritorious rivers on the earth are not equal to a ten-millionth part of this Tīrtha, O eminent Brāhmaṇas. Those who are conversant with ancient legends??? that Tīrtha Dharmatīrtha.

How it became famous as Cakratīrtha, I shall recount now. Listen, O great sages.

10. It is called Setumūla. It is said to be Darbhaśayana. There itself is Cakratīrtha which crushes great sins.

11-12. Formerly there was a sage named Gālava.^[1] He was devoted to Viṣṇu. He performed a great penance on the banks of Dharma Puṣkariṇī in the vicinity of village Phulla very near the lake Kṣīrasaras and not far from Hālāsya on the shore of the southern sea.

13-19. He performed penance for ten thousand Yugas, O Brāhmaṇas, eulogizing the eternal Brahman. He was compassionate and truthful. He abstained from food and conquered his sense-organs. He saw all the living beings like himself. He was free from desire for sensual objects. He was desirous of the welfare of all living beings. He had perfect control over all the sense-organs. He was unaffected by all mutually opposed pairs (e.g. pleasure-pain etc.). For several years he lived on withered leaves. For some time he took in only water. For some years he subsisted on air only. Thus, for five thousand years the great sage performed a severe penance which was difficult even for Devas (to perform).

The great sage spent the other five thousand years without food, without breathing, without any support (or abode) and without viewing anything.

During rainy season he suffered the heavy downpour. During early winter he lay under water. During summer he stood in the midst of five fires^[2] and engaged himself in meditating on Viṣṇu. Repeating the eight-syllabled Mantra, meditating on Janārdana in his heart, Gālava, the great sage of very great refulgence, performed the great penance.

20-25. Thus the sage passed ten thousand years. The Lord of Lakṣmī became pleased with his penance. He appeared in front of him, holding the conch, the discus and the iron club. His eyes resembled petals of a full-blown lotus. He had the lustre of crores of suns. He was seated on Garuḍa (the son of Vinatā). He was remarkably splendid with his royal umbrella and chowries. He was adorned with necklaces, armlets, coronets, bracelets, etc. He was surrounded by Viṣvaksena, Sunanda and oṃer servants. Songs describing his victories were sung by Nārada and others playing on lutes, flutes, Mṛdaṅga drums, etc. He shone in his yellow garment. Lakṣmī gracefully dazzled on his chest. He had the splendour of blue clouds. Madhusūdana shook (playfully) a lotus flower with one of his hands. On his two sides he was served by the great Yogins like Sanaka, etc.

26-30. With his gentle smile he fascinated the entire three worlds. With his refulgence he brightened everyone, O Brāhmaṇas, and all the ten quarters. He appeared splendid with the jewel Kaustubha tied round his neck. He was accompanied by many chamberlains with golden staffs in their hands. His unimaginable and rare miraculous exploits, not shared by others, were sung by them. Lord Hari, the lover of Lakṣmī, easily accessible to his devotees, appeared before Gālava, the great sage. On seeing the yellow-robed Lord, whose chest was marked with Śrīvatsa, the great sage became delighted. The great sage who was endowed with great devotion eulogized the Lord of the universe.

Gālava said:

^[3]

31-36. Obeisance to the primordial lord of Devas holding the conch, discus and the iron club. Bow to the eternal and the pure one, having the forms of existence, knowledge and bliss.

Obeisance to the destroyer of the agony of devotees. Salute to you having the form of Havya and Kavya. Hail to you, the three-formed one, the cause of creation, sustenance and annihilation (of the world).

Obeisance to the great lord. Obeisance to the Lord of plentiful abundance. Obeisance to the Lord of Lakṣmī. Bow to the great creator. Hail to the Lord with the Sun and the Moon for his eyes. Obeisance to the Lord saluted by Viriñci and others.

Obeisance to that destroyer of Daityas, who is free from the notions of name, class, etc., who is bereft of all defects and who dispels the fright of worldly existence.

Obeisance to the Lord of Ramā, who can be comprehended through the Vedānta, whose abode is in Vaikuṇṭha, and who is the father of Creator Brahmā. Repeated obeisance to the Lord who dispels the agony and distress of the people of Satya (Loka). Obeisance to Nārāyaṇa of unmeasured valour.

Obeisance to you, to Lord Vāsudeva holding the Śārṅga bow. Again and again obeisance to you lying down on the couch of Śeṣa.

37-40a. After eulogizing Hari thus, O Brānmaṇas, Gālava kept quiet.

On hearing the eulogy pleasant to the ears made by that noble-souled sage, Hari, the wielder of the conch, discus and the iron club, was greatly delighted. Śauri embraced him with all his four arm. With great pleasure he spoke these words: “Let the boon be chosen. I am pleased with your penance, eulogy and obeisance, O Gālava. I have come here as the bestower of boons on you.”

Gālava said:

40b-46a. O yellow-robed Nārāyaṇa, O Lord of Ramā, (Lord) identical with the universe, O Janārdana, the abode of the universe, O Govinda, the slayer of Naraka, I am contented and blessed by seeing you. I am now superior to all.

Those who are violators of the path of virtue do not see you because you are the protector of Dharma. What boon is greater than this that I know that Supreme Soul whom Brahmā and Bhava do not know, whom even the three Vedas do not know!

What boon is greater than this that I see the Supreme Ātman whom the Yogins do not visualize and whom the steadfast followers of Karma do not see? I am contented with this, O Janārdana, O Lord of the universe.

I see that Janārdana (by) remembering whose name great sinners as well as sages attain salvation. Let me have steady devotion to the pair of your lotus-like feet.

Hari said:

46b-50. Let your devotion to me be steadfast and free from desire, O Gālava. Listen also to another statement of mine, O sage. Perform holy rites for my sake. Meditate on me. Be devoted to me. At the end of this physical body that has been assigned by destiny, you will attain my form. O great sage, stay in this hermitage itself.

This Dharmapuṣkariṇī is meritorious and destructive of sins. One who performs penance on its banks shall attain the Siddhi (fulfilment) of his penance.

Formerly Dharma came here and performed a penance on the shore of the Southern Sea, mentally meditating on Mahādeva.

51-52. For the purpose of (his) holy bath, O great sage, Dharma created a Tīrtha.^[4] Since it was made by him, it became well-known as Dharmapuṣkariṇī.

Just as the penance is performed by you now, O excellent sage, in the same manner a penance was performed by Dharma then who served Hara.

53. Being delighted with his penance, the trident-bearing Lord Maheśvara manifested himself before him, illuminating all the ten quarters with his brilliance.

54. Dharma who was extremely delighted eulogized the Lord, the Supreme Lord, the storehouse of mercy, who himself came to his hermitage.

Dharma said:

55-61. I bow down to the lord of the universe, to Īśāna of the nature of Praṇava, who has the forms of all the deities, who is devoid of beginning, middle and end, who has sublimated his sexual energy, who has uneven number of eyes (lit. of deformed eyes), who is of cosmic form and who is the support of the entire universe.

I bow down to the unborn, infinite and immutable lord. I salute that lord who makes nourishment increase, whom great Yogins honour.

Obeisance to the overlord of the worlds who moves about (in the heart), who goes to and fro unnoticed.

Obeisance to Nīlakaṇṭha. Salute to the lord of Paśus (individual souls). Obeisance to the destroyer of sins. Hail to the most bountiful one, to the most liberal one!

Obeisance to Lord Rudra. Obeisance to Kadrudra.^[5] Obeisance to the noble-minded one. Obeisance to the Lord with the Pināka bow in his hand; obeisance to you, the trident-armed one.

Obeisance to the lord in the form of consciousness. Bow to the lord of nourishment. Obeisance to the five-faced lord; salute to the lord of holy places.

On being eulogized thus, Śaṅkara, the great lord, the benefactor of the worlds, became extremely pleased with Dharma. He spoke to him thus:

Maheśvara said:

62. I am pleased with this prayer of yours, O Dharma of great intellect. Choose a boon from me. Do not delay.

63-64. On being told thus by Īśvara, Dharma spoke to the lord thus:

“I shall become your vehicle permanently, O Lord of Pārvatī. This boon alone should be granted to me, O destroyer of the three Puras. I shall be blessed and contented merely by bearing you, O lord.”

65. On being told thus by Dharma, the Lord spoke thus to Dharma:

Īśvara said:

Become my vehicle, O Dharma. You will be always honoured by the world.

66. You will have never-failing power to bear me. Those who serve you shall always have devotion to me. There is no doubt about this.

67. When this was said by Śaṅkara, Dharma who assumed the form of a Vṛṣa (Bull), O Gālava, began to carry the great Lord ever since then.

68. Mahādeva rode on Dharma who had taken the form of a bull. He shone remarkably and spoke these nectar-like words to Dharma.

Īśvara said:

69. The Tīrtha made by you on the shore of the Southern Sea will become famous in the world as Dharmapuṣkariṇī.

70-71a. Japa, Homa, charitable gift and study of the Vedas performed on its banks shall bestow endless benefits. Other holy rites too, if performed joyously by men on its banks, should be known as the bestowers of infinite benefits. There is no doubt about it.

71b-72a. After granting this boon to that Dharmatīrtha, Śaṅkara rode on Dharma, the bull, and went to the Kailāsa mountain.

72b-73. Hence, O Gālava, you shall stay on the banks of Dharmapuṣkariṇī till your death. O tiger among sages, you should perform penance with great concentration. Afterwards, you will certainly attain me.

74-75a. Whenever there is any threat befalling you and frightening you, I shall destroy it by discharging my discus instantaneously.

After saying this Viṣṇu vanished there itself.

Śrī Sūta said:

75b-77a. After Viṣṇu had vanished, Gālava, the great sage, stayed on the banks of Dharmapuṣkarīṇī meditating on Viṣṇu. The intelligent sage worshipped Viṣṇu three times every day in the Śālagrāma stone, the bestower of salvation. He was detached and he had conquered his sense-organs.

77b-80. Once, on the day of Hari (the eleventh day) in the bright half of the month of Māgha, he observed fast and kept awake during the night. He then worshipped Viṣṇu. On the next day, the twelfth day, he took his holy bath in the waters of Dharmapuṣkarīṇī. He performed all the daily round of holy rites beginning with Sandhyā prayers and libations. Then he began the worship of Hari.

Gālava fetched Tulasī leaves and flowers, performed the worship of Kṛṣṇa and uttered this prayer:

Gālava said:

81-82. I bow down to the thousand-headed Viṣṇu, to Han who had assumed the form of a fish. I bow down to Hṛṣīkeśa in the form of tortoise and boar. I bow down to the Man-Lion, the (incarnation) named Vāmana, the son of Jamadagni, Rāghava, Balabhadra, Kṛṣṇa and Kalki.^[6] I bow down to Viṣṇu.

83-84. I bow down to Janārdana, Vāsudeva who needs no support, who destroys the distress of those who bow down and who is the support of all living beings. I bow down to Janārdana who is omniscient, who is the maker of all, whose form is constituted of existence, knowledge and bliss, who is beyond the range of thought and who cannot be pointed out specifically.

85. Eulogizing thus, Gālava, the great Yogin, the eminent sage stayed on the banks of Dharmapuṣkariṇī engaged in meditation.

86. In the meantime a certain dreadful Rākṣasa who was afflicted excessively with hunger, came there in order to devour Gālava.^[7]

87-88. This Rākṣasa seized Gālava with force. On being caught thus forcibly by the demon, Gālava shouted piteously to Nārāyaṇa, the ocean of mercy, the ultimate refuge of those who are in great distress, the discus-armed lord, crying “Save me, save me” repeatedly.

89. “O great Lord, O supreme bliss, O protector of those who seek refuge (in you)! Save me, O ocean of mercy. I have been caught within the clutches of a demon.

90. O Hari, O Viṣṇu, O Lord of Lakṣmī, O Garuḍa-emblemed Vaikuṇṭha! Save me. I have been assailed by the demon. Save me in the manner you saved the elephant seized by the crocodile.

91. O Dāmodara, O Lord of the universe, O crusher of the demon Hiraṇya! I am extremely harassed by the Rākṣasa. Save me as you saved Prahlāda.”

92-95. As Gālava prayed thus, O excellent Brāhmaṇas, the discus-armed Viṣṇu came to know of the danger of his devotee and he despatched his discus for protecting the devotee.

Hurled by Viṣṇu, the powerful Lord, the discus of Viṣṇu came speedily to the shore of Dharmapuṣkariṇī.

On seeing Viṣṇu’s Sudarśana that resembled infinite number of Suns, and had the lustre of infinite number of fires ablaze with great flames and with loud report, the discus that crushed the great Asuras, the demon fled.

96. Sudarśana that was unconquerable with its clusters of flames suddenly cut off the head of the fleeing demon.

97. On seeing the Rākṣasa fallen on the ground, Gālava was filled with great delight. He eulogized Sudarśana.

Gālava said:

98-101. O Discus of Viṣṇu, obeisance to you. O (weapon) always ready to protect the universe, obeisance to you, the ornament of the lotus-like hands of Nārāyaṇa.

O Sudarśana of loud report, bow to you, an expert in the annihilation of Asuras in battles; salute to you, the destroyer of the distress of devotees.

Save me, I am extremely frightened. Redeem me from all the sins. O Lord Sudarśana, be present in this Dharmatīrtha forever for the welfare of the universe desirous of salvation.

On being told thus by Gālava, O eminent sages, that Discus of Viṣṇu spoke to sage Gālava delighting him as it were through close friendship.

Sudarśana said:

102-107. This excellent Dharmatīrtha is exceedingly meritorious, O Gālava.

I shall permanently stay here with a desire for the welfare of the people. Considering your molestation by the wicked Rākṣasa, I have been sent, O Brāhmaṇa. I have therefore come here hurriedly. The base Rākṣasa who troubled you has been killed by me. You have been relieved of the fear. Indeed you have always been a devotee of Hari. O great sage, I shall stay always in this Puṣkariṇī (Lake) of Dharma for the protection of the world. Since I will be present, O Brāhmaṇa, neither you, nor others will have any trouble from spirits or demons hereafter. Indeed this Dharmapuṣkariṇī is destructive of all sins.

108-111. This lake was made by Dharma formerly up to Devīpaṭṭaṇa. I shall always stay everywhere (within it) here, O great sage. Due to my presence this lake will become famous as Cakratīrtha.

Those who take their holy bath in Cakratīrtha that bestows salvation will be rid of all sins. Their sons and grandsons and all persons in their family shall be rid of all their sins. They will go to the great region of Viṣṇu.

Those who offer rice-balls here to the Manes will go to heaven and the Pitṛs who are propitiated will also go to heaven.

112. After saying thus the Discus of Viṣṇu suddenly entered Dharmapuṣkariṇī, the destroyer of sins, O Brāhmaṇas, even as Gālava and all other Brāhmaṇas were watching.

Śrī Sūta said:

113-117. How Dharmatīrtha came to be well-known as Cakratīrtha has been recounted to you all by me joyously, O eminent Brāhmaṇas. There has never been nor will there ever be a Tīrtha on a par with Cakratīrtha.

Those who take their holy bath here, O Brāhmaṇas, shall be liberated. There is no doubt about this.

One who glorifies this chapter or listens to this with concentration and mental purity, shall obtain the excellent benefit of taking the holy bath in Cakratīrtha. He will enjoy all pleasures here and then enjoy the pleasures in heaven.

He who remembers at least once Dharmatīrtha, Gālava who performed the severe rites of Samādhi and Yoga, and Sudarśana, the destroyer of the Rākṣasa, shall never become a sinner.

Footnotes and references:

[1]:

From the account of Sage Gālava as found in the Mbh, Udyoga, Chs. 106-118, this sage is different—his namesake only.

[2]:

This is called Pañcāgnisādhana. The person has four fires in four directions around him and the Sun is the fifth fire above the head. This is to be performed during summer.

[3]:

It is the special feature of all these eulogies that the deity praised is shown to be equivalent to Brahman irrespective of its being Viṣṇu, Śiva etc. The same epithets implying identification with Brahman are freely used in common. Compare this eulogy of Viṣṇu with that of Rudra in vv 56-61 below.

[4]:

This is why it came to be called Dharma-Puṣkariṇī. The story of Dharma’s penance is described in vv 52-53.

[5]:

Kadru means a brown-coloured vessel for Soma-juice. This breaking of the Soma vessels probably refers to Śiva’s destruction of Dakṣa’s sacrifice.

[6]:

VV 81-82 give the list of Viṣṇu’s usual incarnations. But instead of Buddha as an incarnation, here is Balabhadra along with Kṛṣṇa. It shows that this chapter was written before the recognition of the Buddha as an incarnation of Viṣṇu.

[7]:

VV 86-111 explain why it is called Cakra-tīrtha.

[8]:

VV 86-111 explain why it is called Cakra-tīrtha.