Chapter 97 - The Greatness of Vyāsa Tīrtha

[Sanskrit text for this chapter is available]

Śrī Mārkaṇḍeya said:

1-8. Thereafter, a person should go to the excellent Vyāsatīrtha, O king. It is rarely accessible to men. It is meritorious and is stationed in the air-space between heaven and earth.

Yudhiṣṭhira said:

Why is that Vyāsatīrtha well-established in the atmosphere? Recount this succinctly. Do avoid verbose details.

Śrī Mārkaṇḍeya said:

Well! Well, O mighty-armed one! You are a favourite with good men and pious too. You are engaged in your own duties, O son of Kuntī, and you have respect and interest in pilgrimage.

Vyāsatīrtha is well-nigh inaccessible to all the creatures, O king. Afflicted by old age, O prince, I have become incapable.

Having lost alertness, my mind is out of tune and devoid of the power of recollection. This great secret Tīrtha has not been divulged to anyone by me.

Kali cannot enter that region, O great king, because it is the place of rest of Vyāsa. It came to be established in the atmosphere due to the activity of Revā.

Even Viriñci is incapable of glorifying adequately the good points of Revā. How can I then know the excellent greatness of Revā?

Hence I recount a bit of (the greatness) of Vyāsatīrtha. Here there is direct, convincing evidence seen in the Kali age.

9-17. No bird crosses beyond the terrible trident. O prince, I shall succinctly mention its region.

Formerly there was, O king, an honoured sage named Parāśara. A fierce penance of great benefit was performed by him in the waters of Gaṅgā.^[1]

He entered the waters of Gaṅgā and stayed therein restraining his breath. When the twelfth year was complete, he came out from within the water.

Seeking alms he roamed about in the village. In a certain place he saw a boat in which he saw an extremely charming woman too.

On seeing her he became overwhelmed with love and so spoke to her sweetly: “O lady seated in the boat, you agitate my mind. O fawn-eyed one, on the banks of the river who may you be? Take me to the other bank.”

On being asked thus by him, she bowed down to the eminent sage. On seeing him infatuated with love, she told about herself:

“I am a slave in a household of fishermen. I am a virgin, O excellent Brāhmaṇa. O venerable one, I have been directed by my master to look after the boat. It behoves you to know that the entire fact concerning me has been revealed to you.”

On being told thus by her, he meditated for a short while and spoke thus:

Parāśara said:

18-28. O fair lady, by my knowledge (insight) I know your nativity. You are not the daughter of a fisherman. O beautiful woman, you are the daughter of a king.^[2]

The girl said:

O Brāhmaṇa, who is my father? Let it be mentioned. In whose womb was I born? In which family was I born? How did it happen that I became known as the daughter of a fisherman?

Parāśara said:

I shall narrate everything that has been asked by you. There was a king named Vasu who was an ornament unto the lunar race.

He was the overlord of Jaṃbūdvīpa, O fair lady, and he heightened terror in the minds of the enemies. He had seven hundred wives and a thousand sons. He righteously protected the people and he was honoured always like a god. Mlecchas (Barbarians), the residents of Kṣīradvīpa, did not recognize his suzerainty.

Accompanied by his sons and attendants noted for their valour, he went beyond the ocean in order to exterminate them. The battle with Vasu was started by the Mlecchas. O fawn-eyed one, the entire host of Mlecchas was overpowered by Vasu and made to pay tribute. The whole host inclusive of the sons, vehicles and army was subdued. The chief of his queens was your mother, O fawn-eyed one.

While the king was away, she had her monthly course. Usually the emotion of love in women is inordinate at all times. Especially during the days of menses, they are pierced by the arrows of the god of Love.

On being tormented by the god of Love that splendid-eyed lady thought, ‘I shall send a messenger to King Vasu now.’ The messenger was called and instructed “O messenger, go immediately to the king.”

The Messenger said:

29-35. King Vasu, the chastiser of enemies, has gone to the other shore. O splendid lady, without boats it is impossible to go there. All the boats are taken to the other shore.

The love-lorn queen became all the more upset at the words of the messenger. Her companion told her: “Why are you worried? May your own letter expressing your state of mind correctly, be sent through a courier parrot. O beautiful lady, birds do go across the sea.”

At the words of her companion the queen regained peace (of mind), O king. A scribe was instructed: “At my behest write the letter: ‘O King Vasu, it is impossible for Satyabhāmā to continue to live without you. The days of menses have started already.’ O scribe, do write the letter.” When the letter was duly written on a Bhūrja leaf by the scribe, the parrot kept in a cage was immediately brought near.

Satyabhāmā said:

36-47. Take this letter and go quickly to the presence of King Vasu.

Parāśara continued:

The bird bowed down, took up the excellent letter, flew up into the sky, O king, and went through the firmament. Soon the bird reached the vicinity of King Vasu.

When the letter was dropped down by the parrot, the king took it with his hand and understood that it was sent by Satyabhāmā. Thinking over the purport of the letter, the king squeezed out his never-failing semen virile and put it in a tube. He entrusted it along with a letter in reply stating, “Go to the queen.” The bird took the tube of semen, bowed down to the king, and flew away. The parrot was flying over the sea when it was spotted by a hawk.

Thinking that the parrot had some meat with it the falcon attacked it. It was pecked with the beak and killed by the vulture, O descendant of Bharata. When the parrot swooned the semen virile fell into the waters of the sea. The semen virile of King Vasu was swallowed by a fish. A girl appeared within the womb of the fish, O beautiful lady.

That fish was caught by fishermen who brought it home. When the fish was cut open, O excellent girl, you were seen there resembling the Moon in lustre and having the dazzling brilliance of the Sun. On seeing you all the fishermen on the banks of Gaṅgā became delighted.

All the delighted people went to the abode of the chief of the fishermen and said: “There is a jewel of a girl whom you do take. She is highly brilliant.” As he had no issue he adopted the fawn-eyed maiden. He said to his wife, “O fair lady of fawn-eyes, bring up this girl.”

Śrī Mārkaṇḍeya said:

48-56. Then she (the girl with the boat) reflected upon the words of Parāśara and said: “Well, O dear Brāhmaṇa, there is the odour of fish emanating from me.” After saying this, O king, she was willing to surrender herself.

Thereupon, the girl was rendered divinely fragrant by the sage by means of his Yogic power. By the same power, he enkindled fire and circumambulated it and duly married her out of love.

Then the sage began to touch the erotic centres of the girl in the boat itself. On coming to know that the Brāhmaṇa was eager to make love, she became afraid, O son of Dharma. She laughingly told him: “O Lord, O wise one, in the presence of the public you are on the verge of doing what the rustic people are accustomed to do. How is it that you are not ashamed!”

The sage then meditated for a short while and remembered the Tāmasī Māyā in his heart. The dark Māyā arrived and the entire world of mobile and immobile beings was enveloped by her.

The girl was dismayed thereby but was highly humoured. The happiness of being with a woman was attained by the sage who had been tormented by the compulsion of celibacy for long and he sported about diverting himself.

The girl was afflicted by the burden of conception instantly and she quickly delivered a boy holding a staff and having matted hairs. He was quiescent and held a water-pot too. A girdle embellished his waist. There was an upper cloth over his shoulder. (Apparently,) he was unafflicted by Viṣṇu’s Māyā.

57-64. On seeing that boy of her own family, O son of Kuntī, the maiden became suspicious and nervous. Tremblingly she sought refuge in the sage saying: “O excellent sage, save, save my son, the wonderful son with a loin cloth and excellent girdle, holding a staff, having matted hairs and embellished with an upper cloth.”

Parāśara said:

Do not be afraid. Even when your son is born you will still be a virgin and you will be known by the name Yojanagandhā (one whose fragrance reaches a Yojana) and Satyavatī.

A king named Śantanu will be your husband. You will be his chief queen and a crest-jewel of the lunar race.

Go back, O blameless lady, to your resort and remain there as before. Do not be sad. Here you have seen the power of my knowledge.

[Śrī Mārkaṇḍeya continued:]

After saying this, the Brāhmaṇa went away. The maiden approached her son. He humbly bowed down and prostrated with great devotion to his mother and said:

“O mother, I may be forgiven for what I am going to say. Be pleased with me. O my mother, I will make efforts at the propitiation of the Lord.”

Upset at the words of her son she spoke these words:

Yojanagandhā said:

65-76. O dear son, do not go away now abandoning me, your sinless mother. Due to separation from you, there is no doubt, I will die soon.

No one is more affectionate than a son, no greater kinsman than a brother, no greater pious activity than truthfulness, and no greater sin than falsehood.

In spite of your childhood, dear son, you will be my support. I have no husband; (and if you go) I will have no son. See the mockery of Karmas.

Vyāsa said:

Do not be vexed within. What is uttered by me is the truth. O divine lady, at the time of any danger I may be remembered for the accomplishment of a task. I shall redeem you from danger. My haughty reply may be pardoned.^[3]

Śrī Mārkaṇḍeya said:

After saying thus, Vyāsa went away. That maiden too went home. At the close of Tretāyuga and the beginning of Dvāpara, O king, the son of Parāśara was in a predicament in the middle of a forest. The Devas with Śakra as the leader thought about Vyāsa (i.e. about his consecration etc.). It was told by Nārada himself: “He (Vyāsa) is the son of Parāśara. He was born of a daughter of a fisherman on the bank of Gaṅgā. He is endowed with (spiritual) knowledge.” Then at the instance of Nārada, the excellent Suras too came there. Rāma, Pitāmaha and Śakra were surrounded by groups of sages. Seats were offered to all separately. They said, “Excellent! Excellent!”

Garbhādhāna (the rite of conception) and other consecratory rites of the boy were performed by Pitāmaha (god Brahmā). He was named Dvaipāyana because he was born in an island. He was called Pārāśarya because he was born of Parāśara. Since he was a part of Kṛṣṇa, he was named Kṛṣṇa. He would be arranging the Vedic texts. Hence (he is named) Vyāsa.

He was given the sacred ablution by Viriñci and blessed again and again by the groups of sages. “You are Vyāsa in all the worlds.” After saying thus the Devas went away.

Pilgrimage was begun by Kṛṣṇa Dvaipāyana.

77-85. He took bath in Gaṅgā. Kedāra and Puṣkara were visited by him. So also Gayā, Naimiṣa, Kurukṣetra and Sarasvatī. He visited Mahākāla at Ujjayinī and Somanātha at Prabhāsaka. The great sage took his holy ablution everywhere on the earth girt by the ocean.

Ultimately he reached the immortal, splendid Narmadā that originated from Rudra’s person. On seeing Narmadā, he became glad and obtained peace of mind.

He performed an elaborate penance after resorting to the banks of Narmadā. In summer he stood in the midst of five fires; in rainy season he lay on bare ground; in Hemanta (early winter) he stood wearing wet cloth and meditated upon Maheśvara. He meditated on Parameśvara abiding in the lotus of his heart. He meditated upon the splendid bestower of boons, the Lord who is the cause of creation and is indivisible. Engrossed in meditation he worshipped the Siddheśvara Liṅga everyday.

Due to the adoration of Siddheśvara Liṅga, and the power of Dhyānayoga, Śaṅkara became directly visible to Kṛṣṇadvaipāyana.

Īśvara said:

O dear one, I am pleased with you. Choose a splendid boon.

Vyāsa said:

O Lord, if you are pleased, if a boon has to be given to me, then (I ask) you will become directly visible on the banks of Narmadā. Let me be the knower of the past and the future, O Consort of Umā, with your favour.

Īśvara said:

86-96. Let it be so in your case, dear son, undoubtedly with my favour. I have been captivated by your devotion. I shall be visible on the banks of Narmadā by a half of one-thousandth part in your hermitage.

[Śrī Mārkaṇḍeya continued:]

After saying so the Lord went to the excellent Kailāsa mountain.

Kṛṣṇadvaipāyana duly took a wife^[4] and he protected his wife in accordance with the injunctions in the scriptures. The son of Parāśara who had no son before begot a son. He was nourished and brought up by all the Devas, the leaders of whom were Viriñci and Indra.

At the time of the birth of the son Vasiṣṭha and other eminent sages came there: So also those led by Parāśara, in the course of their pilgrimage. Manu, Atri, Viṣṇu, Hārīta, Yājñavalkya, Uśanas, Aṅgiras, Yama, Āpastaṃba, Saṃvarta, Kātyāyana, Bṛhaspati and thousands, hundred thousands and hundred crores of sages of estimable conduct came with their disciples and camped on the banks of Narmadā.

All came to the splendid hermitage of Vyāsa with great pleasure, O king. On seeing the eminent Brāhmaṇas, he stood up by way of welcoming them. At the outset he bowed down to the feet of his father and then to all the others duly. He gave them seats with devotion and then offered Pādya and Arghya. After keeping the palms joined together in deference he spoke these words:

“There is no doubt. I have been elevated (to a higher position) by the conversation and adoration of all of you. With great pleasure, I shall offer you all the vegetables and fruits available in the forest.”

97-102. He bowed to them severally and invited all of them. On seeing the sage Kṛṣṇadvaipāyana humbly bowing down, they blessed him with benedictions for success and looked at one another. All of them then looked at Parāśara.

The eminent sages said to him, “O dear one, reply suitably to Kṛṣṇadvaipāyana.” On being told thus by all of them, the venerable Parāśara spoke to his son Vyāsa about what was decided by the sages to be done.

Śrī Parāśara said:

The sages do not wish to partake of your hospitality on the southern bank lest it should cause a break in their Vrata. Particularly they wish to partake of food in a Śrāddha.

Vyāsa said:

I shall do what you say. Kindly stay here for a short while. I shall propitiate the River and perform the excellent rite.^[5]

[Śrī Mārkaṇḍeya continued:]

After saying this and remaining pure, he resorted to the bank of Narmadā. He recited the following prayer promptly. Know it, O king.

103-112. “Be victorious, O venerable goddess. Obeisance to you, O bestower of boons. Be victorious, O destroyer of sins and bestower of many benefits. Be victorious, O you who hold the skulls of Śuṃbha and Niśuṃbha. I bow down to you, O destroyer of the distress of Devas and human beings.

Be victorious, O divine form having the moon and the sun as eyes. Be victorious, O excellent one of divine form with the face embellished by Fire-god. Be victorious, O great one submerged in Bhairava’s body. Be victorious, O divine form drying up the blood of Andhaka.

Be victorious, O suppressor of Mahiṣa (demon in the form of a buffalo) with trident in the hand. Be victorious, O destroyer of the sins of the entire world. Be victorious, O goddess bowed down to by Rāma and Pitāmaha. Be victorious, O divine form bowed down to by the heads of Bhāskara and Śakra.

Be victorious, O divine lady eulogized by Ṣaṇmukha and Īśa, the armed one. Be victorious, O divine river flowing towards the ocean, O divine one eulogized by Śaṃbhu. Be victorious, O destroyer of misery and poverty. Be victorious, O divine form causing increase of sons and wives.

Be victorious, O goddess adopting all bodies. Be victorious, O guide unto Nāka (heaven), O destroyer of misery. Be victorious, O destroyer of ailments, O cause of salvation. Be victorious, O bestower of all desired things, O most excellent one among those who have achieved spiritual perfection.”

[Śrī Mārkaṇḍeya continued:]

Vyāsa will be pleased and so also the Bull-vehicled Lord with one who reads in the presence of Śiva this prayer composed by Vyāsa, or in the house with pure feelings devoid of lust and anger. The divine river Narmadā will also be pleased. She is the destroyer of all sins.

Those on the earth by whom Narmadā is eulogized will never come within the sight of Yama.

“O goddess, in the matter of glorifying your good qualities, even Pitāmaha will be at a loss. O Narmadā, even Vākpati (Bṛhaspati) does not know how to eulogize your form adequately. How then can I endeavour to comprehend your good qualities, O divine river.”

In view of these, the divine river Narmadā understood the state of purity (of Vyāsa) verbally, mentally and physically and became pleased with him. Then she spoke these words:

113-121. “O Vyāsa, O great sage, I am delighted with your truthful utterance. If at all you desire to be granted any boon, I shall fully grant it to you.”

Vyāsa said:

O divine one, if you are pleased with me, if a boon has to be granted to me, it behoves you to provide hospitality unto the sages on your northern bank.

Narmadā said:

An improper boon has been requested for, O Vyāsa, that of deviating from the path. Even by Indra, Candra and Yama, it is not possible to make me flow through a wrong path. Dear son, request for another boon even if it be difficult of access on the earth.

[Śrī Mārkaṇḍeya continued:]

On hearing these words of the divine river Vyāsa fell into a swoon. Thinking ‘My arduous endeavour has become futile’, he fell down.

The entire earth consisting of mountains, forests and parks trembled. On seeing Vyāsa fallen into a swoon, the Devas including Vāsava raised a loud cry of lamentation and came there in thousands.

They lifted up Vyāsa who was engaged in arranging the Vedic text. They said: “O excellent River, he is straining himself for the sake of Brāhmaṇas and not for his own sake. He would presently cast off his life for the sake of cows and Brāhmaṇas.” Thus Narmadā was told by the excellent Suras beginning with Brahmā.

Revā who became afraid, sprinkled him with her own waters and fanned him with many cool gusts of wind. The son of Satyavatī, who regained consciousness, bowed down to the Devas and said to the river:

Vyāsa said:

122-130. Benefit has been indicated by all the Tīrthas for resorting to them; yet due to my deficiency of fortune, O divine river, my meritorious hope has become futile like forest-flowers in the case of people.

Narmadā said:

O sage of great esteem, wherever on the surface of the earth you may desire to lead me I shall follow your path closely behind you even as you may hold the staff and proceed along with Vindhya.

[Śrī Mārkaṇḍeya:]

On being told thus, Vyāsa, the highly refulgent son of Satyavatī, made the excellent river flow on the southern side of his hermitage.

The highly brilliant sage wielding the staff made a Huṃkāra (gruff sound). On being afraid of the Huṃkāra of Vyāsa the daughter of Rudra quietly moved on.

With his staff he pointed out the path. The divine river became active there. The divine river was seen going along the path of Vyāsa by Devas with Śakra as their leader. Then the Devas along with Kinnaras made a shower of flowers.

The Brāhmaṇas, the chief of whom was Parāśara, became glad with blossoming eyes. (They said:) “Dear son, tell us what we have to do. We have been delighted by your act.”

Vyāsa said:

Performing an elaborate penance and making gifts attended with great benefits, men should do what is conducive to the happiness of good people.

If the highly fortunate ones (like you) are pleased, if I am to be blessed, may all of you unhesitatingly stay in my hermitage.

My hospitality through greens and leaves with an admixture of Revāmṛta (nectarine water of Revā) should be accepted by you all with Parāśara as the chief guest. All of you do stay in my hermitage on the northern bank of Revā.

Mārkaṇḍeya said:

131-142. Holy ablution, libations and the Nitya rites (described as daily rites) were performed by the excellent Brāhmaṇas. Thereafter they went to Vyāsakuṇḍa and performed Homa by means of Śrīphalas and Bilva leaves in the holy fire.

More than a thousand sages performed the Homa in the holy fire. They were: Gautama, Bhṛgu, Māṇḍavya, Nārada, Lomaśa, Parāśara, Śaṅkha, Kauśika, Sage Cyavana, Pippalāda, Vasiṣṭha, Naciketā of great austerities, Viśvāmitra, Agastya, Uddālaka, Yama, Śāṇḍilya, Jaimini, Kaṇva, Yājñavalkya, Uśanas, Aṅgiras, Śātātapa, Dadhīci, Kapila, Gālava, Jaigīṣavya, Dakṣa, Bharata, Mudgala, Vātsyāyana of great brilliance, Saṃvarta, Śakti, Jātukarṇya, Bharadvāja, Vālakhilya, Āruṇi etc. etc.

They had Akṣamālā (rosary) in their hands and they were engaged in meditative absorption.

All the Brāhmaṇas performed the Homa rite with full concentration. Thereupon a Liṅga destructive of ailments and bestowing salvation rose up there.

On seeing the greatest deity that is indivisible, Vyāsa became delighted. The Devas showered flowers and the excellent Brāhmaṇas pronounced benediction.

On seeing the Three-eyed Lord, Vyāsa prostrated with eight limbs touching the ground and adored the Brāhmaṇas with greens, roots and fruits.

After feeding the Pitṛs at the outset, all the Brāhmaṇas were duly served meals, O son of Pāṇḍu. After pronouncing holy blessing, the Brāhmaṇas went away. Ever since then that Tīrtha is called Vyāsatīrtha by learned men.

Yudhiṣṭhira said:

143-152. Do tell me in its entirety, whatever is meritorious as associated with Vyāsatīrtha. At what time do Snāna, Dāna and the other rites yield great benefit?

Śrī Mārkaṇḍeya said:

I shall speak everything to you in the company of your brothers, O son of Pāṇḍu.

A person should observe fast on the fourteenth day in the bright half of Kārttika. Remaining pure and controlling the sense-organs, he should keep awake at night with great devotion.

He should devoutly bathe the Lord with honey, milk and ghee, curds mixed with sugar candy and finally with water poured through Kuśa grass. He should then smear Parameśvara with sweet-smelling sandal-paste. Thereafter he should perform worship with fragrant flowers and Bilva leaves, and also with various flowers such as Mucukunda, Kunda, Kuśa, Jāti, Unmattamuni flowers and other seasonal flowers.

He should adore Dvīpeśvara, the excellent deity, with great devotion. Parameśvara is pleased by the gift of jaggery made of sugarcane. By gifting eight Gaḍukas (pieces of jaggery?) sin acquired during the day is dispelled. By gifting eight hundred Gaḍukas sin acquired in the course of a month is dispelled; by twice that sin of a year is destroyed; by ten thousand Gaḍukas sin of the whole life ever since the birth is destroyed. By twice that ailment is destroyed and by thrice there shall be acquisition of wealth. By six times that number one becomes eloquent in speech and by twice that one becomes a Siddha. There is no doubt that the status of Rudratva is achieved by one million (Gaḍukas gifted).

153-164. O great king, one should devoutly take the holy ablution on a full-moon day in accordance with the injunctions while uttering the prescribed Mantras. It destroys all sins.

The Vāruṇa, Āgneya or Brāhmya type of holy ablution causes everlasting benefit. A sensible man should duly offer libation to Devas, Pitṛs and human beings.

If a Ṛk verse is recited, he shall obtain the benefit of (reciting the whole of) Ṛgveda. If a Sāman verse is recited he shall get the benefit of Sāma Veda recitation. By reciting a Yajur Mantra he gets the benefit of (reciting) Yajurveda and by reciting Gāyatrī he obtains everything (benefits of reciting all the Vedas). He should recite the single-syllabled Mantra (Om) or the Saura (pertaining to the Sun-god) Mantra or the Mantra with Śiva as the deity or the Vaiṣṇava Mantra known as twelve-syllabled Mantra, namely “om namo bhagavate vāsudevāya.”

With great devotion he should adore Brāhmaṇas marked with all characteristic features of Brāhmaṇa-hood, devoted to their own wives and devoid of hypocrisy or covetousness.

The following Brāhmaṇas shall be excluded: those following different occupations, sinners, fallen ones, those who serve Śūdras, those who have accepted a Śūdra woman (as wife), those in whose house a Vṛṣalī is always present, backbiters, wicked ones, those who censure preceptors and elders, those who habitually hate the Vedas, those who argue endlessly and those with cunning behaviour characteristic of cranes. Such persons should be excluded in Śrāddha, Dana and all Vratas.

A Brāhmaṇa of great self-control is better even if he knows only the essence of Gāyatrī. He is better than a master of all the four Vedas, should he be bereft of self-control, eating indiscriminately and selling everything.

One should honour deserving Brāhmaṇas by gifts of cooked food and gold. One who makes the gift of shoes, garments, quilt, umbrella, seat etc. to a Brāhmaṇa with devotion is honoured in heaven.

A real cow, or a Jaladhenu, or Ghṛtadhenu, Tiladhenu or buffaloes also should be given (as religious gift).

A man who gifts antelope skin, gingelly seeds and ghee, a virgin and a book shall obtain the everlasting world.

165-171. I have made a true statement that he who desires heavenly pleasures should make the gift of bullocks with well-adorned hoofs (with silver plate) along with food-grains and sundry articles of daily use.

The devotee should (symbolically) tie a thread round a Dvīpa (continent) or the auspicious earth, a temple or even the great Lord (Liṅga) with devotion.

If the man performs circumambulation in accordance with the injunctions, it is as good as circumambulating the seven continents viz. Jaṃbū, Plakṣa, Śālmali, Kuśa, Krauñca, Kāśa and Puṣkara which are encircled by seven oceans.

O great king, the devotee shall perform the rite of Vṛṣotsarga (ceremonial release of a bull) at the shrine of Dvīpeśvara. By means of reddish-coloured bull the devotee attains the world of Maheśa.

A bull that has grey face, forehead and legs and is white in the tail is a guide (leads) to heaven. A blue one also is said to be like this. One who makes thus dedication in the Dvīpeśvara shrine, lives in heaven for as many years as there are hairs on its body, O descendant of Bharata.

172-178. By the power of Vyāsatīrtha he successively goes to the worlds of Sun-god, Śaṅkara, Viriñci and Viṣṇu and enjoys the pleasures there as he pleases.

Then the devotee should honour devoutly a Brāhmaṇa and his wife together. White and red garments are presented to the Brāhmaṇa. The couple should be circumambulated uttering this Mantra: “May the preceptor of the universe be pleased with me.”

There is no other kinsman in this world or in the other world on a par with a Brāhmaṇa. It is he who saves from falling into the highly horrible world of Yama.

The devotee should, with great devotion, adore a Brāhmaṇa who is conversant with Itihāsas and Purāṇas, is a devotee of Viṣṇu, who has subdued his sense-organs and who has mastered the Sāmaveda in particular.

If people remember Dvīpeśvara with devotion even while staying at home, neither grief nor loss nor sin harasses them.

At the outset the devotee should adore the Siddheśvara Liṅga and thereafter the shrine where the illustrious Vyāsa, the son of Satyavatī, became a Siddha.

It is by adoring this (Liṅga) that the highly intelligent Dhārāsarpa became a Siddha.

179-185. O king, one who casts his life in that Tīrtha goes to the presence of Śiva after piercing the world of Sun.

The goal attained after casting life at the Tīrtha varies thus: If a devotee gets drowned in the water there, he lives in the world of Śiva for seven thousand years. If he immolates himself into the fire, he lives in the other world for eleven thousand years. If he falls from a precipice, he lives in the other world for sixteen thousand years. If he dies in a great battle, he lives for sixty thousand years in the world of Śiva. If he dies as a result of the attack of a cow, he lives in Śivaloka for eighty thousand years. O descendant of Bharata, if he dies fasting, his goal is everlasting.

The father, the grandfather, and the great-grandfather look at the scion of their family arriving in the form of air. They fondly yearn: ‘Who is such a son in our family as offers us gingelly seed water as libation in that Tīrtha on the full-moon day of Kārttika or Vaiśākha months?’

By resorting to that Tīrtha we will attain heavenly pleasures. Thus the excellent Dvīpeśvara has been recounted to you entirely.

One who reads this with great devotion or listens with due attention thereto shall be rid of all sins. He rejoices in the palace of Śiva.

The Arid land (Ūṣara) of all Tīrthas has been created by the leading sages. O excellent king, there is no doubt that Vyāsatīrtha bestows all desires.

Footnotes and references:

[1]:

Verses 10 ff describe the story of Vyāsa’s birth from Parāśara and Satyavatī. The story is the same as in Mahābhārata, Ādi 63.50-85.

[2]:

Verses 18-49 describe how Satyavatī, though a daughter of King Vasu (called Uparicara Vasu in Mahābhārata), was born of a fish as the tube of Vasu’s semen fell in the river while it was being carried to his queen. This story is the same as in Mahābhārata, Ādi. 63.70-83.

[3]:

Cf. Mahābhārata, Ādi 63. 84-85

[4]:

But Mahābhārata does not mention Vyāsa’s marriage. It was at the sight of the celestial lady Ghṛtācī that Vyāys [?] had emission of semen and Śuka was born. (Mahābhārata, Śānti 324.4-10)

[5]:

The miracle of change in the course of Narmadā is found only in this Purāṇa.