The Chapter of the Sacred Tirthas

Verse 1 (skanda.4.6.1)

पाराशर्य उवाच । शृणु सूत महाभाग कथां श्रुतिसहोदराम् । यां वै हृदि निधायेह पुरुषः पुरुषार्थभाक्

pārāśarya uvāca śṛṇu sūta mahābhāga kathāṁ śrutisahodarām yāṁ vai hṛdi nidhāyeha puruṣaḥ puruṣārthabhāk

Parashara's son said: Listen, O Suta, greatly fortunate one, to this story which is a sister of the Vedas -- which, when a man treasures it in his heart, he becomes one who has attained the true aims of human life.

Verse 2 (skanda.4.6.2)

ततः श्रीदर्श नानंद सुधाधाराधुनीं मुनिः । अवगाह्य सपत्नीकः परां मुदमवाप सः

tataḥ śrīdarśa nānaṁda sudhādhārādhunīṁ muniḥ avagāhya sapatnīkaḥ parāṁ mudamavāpa saḥ

Then that sage, together with his wife, having plunged into the river of streams of nectar that was the bliss of beholding the glorious Lord, attained supreme joy.

Verse 3 (skanda.4.6.3)

वह्निकुंडसमुद्भूत सूतनिर्मलमानस । शृणुष्वैकं पुरा विद्भिर्भाषितं यत्सुभा षितम्

vahnikuṁḍasamudbhūta sūtanirmalamānasa śṛṇuṣvaikaṁ purā vidbhirbhāṣitaṁ yatsubhā ṣitam

O Suta, born of the sacrificial fire-pit, pure of mind, listen now to one thing well spoken long ago by the wise.

Verse 4 (skanda.4.6.4)

परोपकरणं येषां जागर्ति हृदये सताम्। नश्यंति विपदस्तेषां संपदः स्युः पदेपदे

paropakaraṇaṁ yeṣāṁ jāgarti hṛdaye satām naśyaṁti vipadasteṣāṁ saṁpadaḥ syuḥ padepade

Those good people in whose heart the wish to help others is ever awake -- their misfortunes vanish, and prosperity comes to them at every step.

Verse 5 (skanda.4.6.5)

तीर्थस्नानैर्न सा शुद्धिर्बहुदानैर्न तत्फलम् । तपोभिरुग्रैस्तन्नाप्यमुपकृत्याय दाप्यते

tīrthasnānairna sā śuddhirbahudānairna tatphalam tapobhirugraistannāpyamupakṛtyāya dāpyate

That purity is not gained by bathing in sacred fords, nor is that fruit gained through many gifts, nor is it attainable even through fierce austerities -- it is granted only through doing good to others.

Verse 6 (skanda.4.6.6)

परोपकृत्या यो धर्मो धर्मो दानादिसंभवः । एकत्र तुलितौ धात्रा तत्र पूर्वो भवद्गुरुः

paropakṛtyā yo dharmo dharmo dānādisaṁbhavaḥ ekatra tulitau dhātrā tatra pūrvo bhavadguruḥ

The dharma born of helping others, and the dharma that arises from giving gifts and the like -- when the Creator weighs the two together on a scale, the former proves the weightier.

Verse 7 (skanda.4.6.7)

परिनिर्मथ्य वाग्जालं निर्णीतमिदमेव हि । नोपकारात्परो धर्मो नापकारादवं परम्

parinirmathya vāgjālaṁ nirṇītamidameva hi nopakārātparo dharmo nāpakārādavaṁ param

Having thoroughly churned through this whole web of words, this alone has been determined: there is no dharma higher than helping others, and nothing lower than doing harm to others.

Verse 8 (skanda.4.6.8)

उपकर्तुरगस्त्यस्य जातमेतन्निदर्शनम् । क्व तादृक्काशिजं दुःखं क्व तादृक्श्रीमुखेक्षणम्

upakarturagastyasya jātametannidarśanam kva tādṛkkāśijaṁ duḥkhaṁ kva tādṛkśrīmukhekṣaṇam

This very illustration has arisen concerning Agastya, the benefactor: how great was that sorrow born of Kashi, and how great, by contrast, that vision of the glorious countenance!

Verse 9 (skanda.4.6.9)

करिकर्णाग्रचपलं जीवितं विविधं वसु । तस्मात्परोपकरणं कार्यमेकं विपश्चिता

karikarṇāgracapalaṁ jīvitaṁ vividhaṁ vasu tasmātparopakaraṇaṁ kāryamekaṁ vipaścitā

Life is as fickle as the tip of an elephant's ear, and wealth in its many forms is equally unstable; therefore the wise should undertake this one task alone -- helping others.

Verse 10 (skanda.4.6.10)

यल्लक्ष्मीनाममात्राप्त्या नरो नो माति कुत्रचित् । साक्षात्समीक्ष्यतां लक्ष्मीं कृतकृत्यो भवन्मुनिः

yallakṣmīnāmamātrāptyā naro no māti kutracit sākṣātsamīkṣyatāṁ lakṣmīṁ kṛtakṛtyo bhavanmuniḥ

That Lakshmi, merely by acquiring whose name a man can no longer contain himself anywhere out of pride -- let that glory be beheld directly, O sage, and become one whose purpose is fulfilled.

Verse 11 (skanda.4.6.11)

गच्छन्यदृच्छयासोथ दूराच्छ्रीशैलमैक्षत । यत्र साक्षान्निवसति देवः श्रीत्रिपुरांतकः

gacchanyadṛcchayāsotha dūrācchrīśailamaikṣata yatra sākṣānnivasati devaḥ śrītripurāṁtakaḥ

Then, wandering wherever chance led him, he beheld from afar Shrishaila, where the glorious god, the Destroyer of Tripura, dwells in person.

Verse 12 (skanda.4.6.12)

उवाच वचनं पत्नीं तदा प्रीतमना मुनिः। इहस्थितैव पश्य त्वं कांते कांततरं परम्

uvāca vacanaṁ patnīṁ tadā prītamanā muniḥ ihasthitaiva paśya tvaṁ kāṁte kāṁtataraṁ param

Then the sage, glad at heart, spoke to his wife: "Standing right here, O beloved, behold something even more beautiful than before."

Verse 13 (skanda.4.6.13)

श्रीशैल शिखरं श्रीमदिदंतद्यद्विलोकनात् । पुनर्भवो मनुष्याणां भवेत्र नभवेत्क्वचित्

śrīśaila śikharaṁ śrīmadidaṁtadyadvilokanāt punarbhavo manuṣyāṇāṁ bhavetra nabhavetkvacit

This is the glorious peak of Shrishaila -- by the mere sight of which men are never again reborn anywhere.

Verse 14 (skanda.4.6.14)

गिरि श्चतुरशीत्यायं योजनानां हि विस्मृतः । सर्वलिंगमयो यस्मादतः कुर्यात्प्रदक्षिणम्

giri ścaturaśītyāyaṁ yojanānāṁ hi vismṛtaḥ sarvaliṁgamayo yasmādataḥ kuryātpradakṣiṇam

This mountain is remembered as extending eighty-four yojanas; and since it is composed entirely of lingas, one should therefore circumambulate it.

Verse 15 (skanda.4.6.15)

लोपामुद्रोवाच । किंचिद्विज्ञप्तुमिच्छामि यद्याज्ञा स्वामिनो भवेत् । ब्रूते हि याऽनुज्ञाता पत्या सा पतिता भवेत्

lopāmudrovāca kiṁcidvijñaptumicchāmi yadyājñā svāmino bhavet brūte hi yā'nujñātā patyā sā patitā bhavet

Lopamudra said: I wish to submit something, if it be my lord's leave to speak -- for a wife who speaks unbidden by her husband is deemed to have transgressed.

Verse 16 (skanda.4.6.16)

अगस्त्य उवाच । किं वक्तुकामा देवि त्वं ब्रूहि तत्त्वमशंकिता। न त्वादृशीनां वाक्यं हि पत्युः खेदाय जायते

agastya uvāca kiṁ vaktukāmā devi tvaṁ brūhi tattvamaśaṁkitā na tvādṛśīnāṁ vākyaṁ hi patyuḥ khedāya jāyate

Agastya said: What do you wish to say, O lady? Speak the truth without hesitation; for the words of women such as you never bring distress to their husband.

Verse 17 (skanda.4.6.17)

ततः पप्रच्छ सा देवी प्रणम्य मुनिमानता । सर्वेषां च हितार्थाय स्वसंदेहापनुत्तये

tataḥ papraccha sā devī praṇamya munimānatā sarveṣāṁ ca hitārthāya svasaṁdehāpanuttaye

Then that lady, bowing low, having saluted the sage, asked her question for the benefit of all and to dispel her own doubt.

Verse 18 (skanda.4.6.18)

लोपामुद्रोवाच । श्रीशैलशिखरं दृष्ट्वा पुनर्जन्म न विद्यते । इदमेव हि सत्यं चेत्किमर्थं काशिरिष्यते

lopāmudrovāca śrīśailaśikharaṁ dṛṣṭvā punarjanma na vidyate idameva hi satyaṁ cetkimarthaṁ kāśiriṣyate

Lopamudra said: You say that by seeing the peak of Shrishaila there is no rebirth. If this indeed is true, then what need is there for Kashi?

Verse 19 (skanda.4.6.19)

अगस्तिरुवाच । आकर्णय वरारोहे सत्यं पृष्टं त्वयामले । निर्णीतमसकृच्चैतन्मुनिभिस्तत्त्वचिंतकैः

agastiruvāca ākarṇaya varārohe satyaṁ pṛṣṭaṁ tvayāmale nirṇītamasakṛccaitanmunibhistattvaciṁtakaiḥ

Agastya said: Listen, O fair and spotless one -- you have asked truly; this matter has been settled again and again by sages who ponder the truth.

Verse 20 (skanda.4.6.20)

मुक्तिस्थानान्यनेकानि कृतस्तत्रापिनिर्णयः । तानि ते कथयाम्यत्र दत्तचित्ता भव क्षणम्

muktisthānānyanekāni kṛtastatrāpinirṇayaḥ tāni te kathayāmyatra dattacittā bhava kṣaṇam

There are many places of liberation, and among them too a ranking has been determined. I shall now describe these to you -- give me your attention for a moment.

Verse 21 (skanda.4.6.21)

प्रथमं तीर्थराजं तु प्रयागाख्यं सुविश्रुतम् । कामिकं सर्वतीर्थानां धर्मकामार्थमोक्षदम्

prathamaṁ tīrtharājaṁ tu prayāgākhyaṁ suviśrutam kāmikaṁ sarvatīrthānāṁ dharmakāmārthamokṣadam

First is the king of tirthas, renowned by the name Prayaga, the granter of every wish among all tirthas, which bestows dharma, artha, kama, and moksha.

Verse 22 (skanda.4.6.22)

नैमिषं च कुरुक्षेत्रं गंगाद्वारमवंतिका । अयोध्या मथुरा चैव द्वारकाप्यमरावती

naimiṣaṁ ca kurukṣetraṁ gaṁgādvāramavaṁtikā ayodhyā mathurā caiva dvārakāpyamarāvatī

Naimisha, Kurukshetra, Gangadvara, Avantika, Ayodhya, and Mathura as well, and also Dvaraka and Amaravati --

Verse 23 (skanda.4.6.23)

सरस्वती सिंधुसंगो गंगासागरसंगमः । कांती च त्र्यंबकं चापि सप्तगोदावरीतटम्

sarasvatī siṁdhusaṁgo gaṁgāsāgarasaṁgamaḥ kāṁtī ca tryaṁbakaṁ cāpi saptagodāvarītaṭam

Sarasvati, the confluence with the Sindhu, the meeting of Ganga with the ocean, Kanchi, and also Tryambaka, and the banks of the sevenfold Godavari --

Verse 24 (skanda.4.6.24)

कालंजरं प्रभासश्च तथा बद रिकाश्रमः । महालयस्तथोंकारक्षेत्रं वै पौरुषोत्तमम्

kālaṁjaraṁ prabhāsaśca tathā bada rikāśramaḥ mahālayastathoṁkārakṣetraṁ vai pauruṣottamam

Kalanjara, Prabhasa, likewise Badarikashrama, Mahalaya, and also Omkara-kshetra, and Purushottama --

Verse 25 (skanda.4.6.25)

गोकर्णो भृगुकच्छश्च भृगुतुंगश्च पुष्करम् । श्रीपर्वतादि तीर्थानि धारातीर्थं तथैव च

gokarṇo bhṛgukacchaśca bhṛgutuṁgaśca puṣkaram śrīparvatādi tīrthāni dhārātīrthaṁ tathaiva ca

Gokarna, Bhrigukaccha, Bhrigutunga, and Pushkara -- these, beginning with Shrishaila, together with Dharatirtha, are all sacred tirthas.

Verse 26 (skanda.4.6.26)

मानसान्यपि तीर्थानि सत्यादीनि च वै प्रिये । एतानि मुक्तिदान्येव नात्र कार्या विचारणा

mānasānyapi tīrthāni satyādīni ca vai priye etāni muktidānyeva nātra kāryā vicāraṇā

There are also the inner, mental tirthas -- Truth and the rest, O beloved. These indeed all bestow liberation; there is no need for doubt about this.

Verse 27 (skanda.4.6.27)

गया तीर्थं च यत्प्रोक्तं पितॄणां हि मुक्तिदम् । पितामहानामृणतो मुक्तास्तत्तनया अपि

gayā tīrthaṁ ca yatproktaṁ pitṝṇāṁ hi muktidam pitāmahānāmṛṇato muktāstattanayā api

And the tirtha of Gaya, which is declared to be the liberator of the fathers -- through it, even the sons are freed from the debt owed to their forefathers.

Verse 28 (skanda.4.6.28)

सधर्मिण्युवाच । मानसान्यपि तीर्थानि यान्युक्तानि महामते । कानि कानि च तानीह ह्येतदाख्यातुमर्हसि

sadharmiṇyuvāca mānasānyapi tīrthāni yānyuktāni mahāmate kāni kāni ca tānīha hyetadākhyātumarhasi

Lopamudra said: O great-minded one, of these mental tirthas that you have mentioned, please tell me exactly which ones they are.

Verse 29 (skanda.4.6.29)

अगस्त्य उवाच । शृणु तीर्थानि गदतो मानसानि ममानघे । येषु सम्यङ्नरः स्नात्वा प्रयाति परमां गतिम्

agastya uvāca śṛṇu tīrthāni gadato mānasāni mamānaghe yeṣu samyaṅnaraḥ snātvā prayāti paramāṁ gatim

Agastya said: Listen, O sinless one, as I now describe the mental tirthas, bathing rightly in which a man attains the supreme goal.

Verse 30 (skanda.4.6.30)

सत्यं तीर्थं क्षमा तीर्थं तीर्थमिन्द्रियनिग्रहः । सर्वभूतदयातीर्थं तीर्थमार्जवमेव च

satyaṁ tīrthaṁ kṣamā tīrthaṁ tīrthamindriyanigrahaḥ sarvabhūtadayātīrthaṁ tīrthamārjavameva ca

Truth is a tirtha, forgiveness is a tirtha, restraint of the senses is a tirtha; compassion toward all beings is a tirtha, and so too is uprightness.

Verse 31 (skanda.4.6.31)

दानं तीर्थं दमस्तीर्थं संतोषस्तीर्थमुच्यते । ब्रह्मचर्यं परं तीर्थं तीर्थं च प्रियवादिता

dānaṁ tīrthaṁ damastīrthaṁ saṁtoṣastīrthamucyate brahmacaryaṁ paraṁ tīrthaṁ tīrthaṁ ca priyavāditā

Charity is a tirtha, self-mastery is a tirtha, contentment is called a tirtha; celibacy is the supreme tirtha, and gentle, pleasing speech is also a tirtha.

Verse 32 (skanda.4.6.32)

ज्ञानं तीर्थं धृतिस्तीर्थं तपस्तीर्थमुदाहृतम् । तीर्थानामपि तत्तीर्थं विशुद्धिर्मनसः परा

jñānaṁ tīrthaṁ dhṛtistīrthaṁ tapastīrthamudāhṛtam tīrthānāmapi tattīrthaṁ viśuddhirmanasaḥ parā

Knowledge is a tirtha, fortitude is a tirtha, austerity too is declared a tirtha; but supreme purity of mind is the tirtha of all tirthas.

Verse 33 (skanda.4.6.33)

न जलाप्लुतदेहस्य स्नानमित्यभिधीयते । स स्नातो यो दमस्नातः शुचिः शुद्धमनोमलः

na jalāplutadehasya snānamityabhidhīyate sa snāto yo damasnātaḥ śuciḥ śuddhamanomalaḥ

Merely wetting the body with water is not what is called bathing. He alone is truly bathed who has bathed in self-restraint, who is pure, whose mind's impurity is cleansed.

Verse 34 (skanda.4.6.34)

यो लुब्धः पिशुनः क्रूरो दांभिको विषयात्मकः। सर्वतीर्थेष्वपि स्नातः पापो मलिन एव सः

yo lubdhaḥ piśunaḥ krūro dāṁbhiko viṣayātmakaḥ sarvatīrtheṣvapi snātaḥ pāpo malina eva saḥ

He who is greedy, slanderous, cruel, hypocritical, and given over to sense-pleasures -- even though he has bathed in every tirtha, he remains sinful and impure.

Verse 35 (skanda.4.6.35)

न शरीर मल त्यागान्नरो भवति निर्मलः । मानसे तु मले त्यक्ते भवत्यंतः सुनिर्मलः

na śarīra mala tyāgānnaro bhavati nirmalaḥ mānase tu male tyakte bhavatyaṁtaḥ sunirmalaḥ

A man does not become pure merely by removing the body's impurity; but when the impurity of the mind is removed, he becomes truly pure within.

Verse 36 (skanda.4.6.36)

जायंते च म्रियंते च जलेष्वेव जलौकसः । न च गच्छंति ते स्वर्गमविशुद्धमनोमलाः

jāyaṁte ca mriyaṁte ca jaleṣveva jalaukasaḥ na ca gacchaṁti te svargamaviśuddhamanomalāḥ

Water-dwelling creatures are born and die right in the water, yet they do not go to heaven, for their mental impurity remains unpurified.

Verse 37 (skanda.4.6.37)

विषयेष्वति संरागो मानसो मल उच्यते । तेष्वेव हि विरागो स्य नैर्मल्यं समुदाहृतम्

viṣayeṣvati saṁrāgo mānaso mala ucyate teṣveva hi virāgo sya nairmalyaṁ samudāhṛtam

Excessive attachment to sense-objects is called the impurity of the mind; dispassion toward those very objects is declared to be its purity.

Verse 38 (skanda.4.6.38)

चित्तमंतर्गतं दुष्टं तीर्थस्नानान्न शुद्ध्यति । शतशोथ जलैर्धौतं सुराभांडमिवाशुचि

cittamaṁtargataṁ duṣṭaṁ tīrthasnānānna śuddhyati śataśotha jalairdhautaṁ surābhāṁḍamivāśuci

A mind corrupt within is not purified by bathing in tirthas -- just as a liquor vessel remains unclean even after being washed a hundred times with water.

Verse 39 (skanda.4.6.39)

दानमिज्यातपःशौचं तीर्थसेवा श्रुतं तथा । सर्वाण्येतान्यतीर्थानि यदि भावो न निर्मलः

dānamijyātapaḥśaucaṁ tīrthasevā śrutaṁ tathā sarvāṇyetānyatīrthāni yadi bhāvo na nirmalaḥ

Charity, sacrifice, austerity, purity, resorting to tirthas, and scriptural learning as well -- all these become no-tirthas at all if one's inner disposition is not pure.

Verse 40 (skanda.4.6.40)

निगृहीतेंद्रियग्रामो यत्रैव च वसेन्नरः । तत्र तस्य कुरुक्षेत्रं नैमिषं पुष्कराणि च

nigṛhīteṁdriyagrāmo yatraiva ca vasennaraḥ tatra tasya kurukṣetraṁ naimiṣaṁ puṣkarāṇi ca

Wherever a man dwells with his host of senses fully restrained, that very place becomes for him Kurukshetra, Naimisha, and Pushkara.

Verse 41 (skanda.4.6.41)

ज्ञानपूते ज्ञानजले रागद्वेषमलापहे । यः स्नाति मानसे तीर्थे स याति परमां गतिम्

jñānapūte jñānajale rāgadveṣamalāpahe yaḥ snāti mānase tīrthe sa yāti paramāṁ gatim

He who bathes in the mental tirtha -- purified by knowledge, whose water is knowledge itself, which removes the impurity of attachment and aversion -- attains the supreme goal.

Verse 42 (skanda.4.6.42)

एतत्ते कथितं देवि मानसं तीर्थलक्षणम् । भौमानामपि तीर्थानां पुण्यत्वे कारणं शृणु

etatte kathitaṁ devi mānasaṁ tīrthalakṣaṇam bhaumānāmapi tīrthānāṁ puṇyatve kāraṇaṁ śṛṇu

This, O lady, is what has been told to you -- the nature of the mental tirthas. Now hear the reason for the sanctity of the earthly tirthas as well.

Verse 43 (skanda.4.6.43)

यथा शरीरस्योद्देशाः केचिन्मेध्यतमाः स्मृताः । तथा पृथिव्यामुद्देशाः केचित्पुण्यतमाः स्मृताः

yathā śarīrasyoddeśāḥ kecinmedhyatamāḥ smṛtāḥ tathā pṛthivyāmuddeśāḥ kecitpuṇyatamāḥ smṛtāḥ

Just as certain spots of the body are held to be the purest, so too certain spots on the earth are held to be the most meritorious.

Verse 44 (skanda.4.6.44)

प्रभावादद्भुताद्भूमेः सलिलस्य च तेजसः । परिग्रहान्मुनीनां च तीर्थानां पुण्यता स्मृता

prabhāvādadbhutādbhūmeḥ salilasya ca tejasaḥ parigrahānmunīnāṁ ca tīrthānāṁ puṇyatā smṛtā

The sanctity of tirthas is held to arise from the wondrous power of the earth, of the water, and of the spiritual radiance there, and from their being resorted to and hallowed by sages.

Verse 45 (skanda.4.6.45)

तस्माद्भौमेषु तीर्थेषु मानसेषु च नित्यशः । उभयेष्वपि यः स्नाति स याति परमां गतिम

tasmādbhaumeṣu tīrtheṣu mānaseṣu ca nityaśaḥ ubhayeṣvapi yaḥ snāti sa yāti paramāṁ gatima

Therefore, he who bathes always in both the earthly tirthas and the mental tirthas -- in both together -- attains the supreme goal.

Verse 46 (skanda.4.6.46)

अनुपोष्य त्रिरात्राणि तीर्थान्यनभिगम्य च। अदत्त्वा कांचनं गाश्च दरिद्रो नाम जायते

anupoṣya trirātrāṇi tīrthānyanabhigamya ca adattvā kāṁcanaṁ gāśca daridro nāma jāyate

One who does not observe a three-night fast, does not visit the tirthas, and does not give gold and cows in charity -- he is truly born as a pauper.

Verse 47 (skanda.4.6.47)

अग्निष्टोमादिभिर्यज्ञैरिष्ट्वा विपुलदक्षिणैः। न तत्फलमवाप्नोति तीर्थभिगमनेन यत्

agniṣṭomādibhiryajñairiṣṭvā vipuladakṣiṇaiḥ na tatphalamavāpnoti tīrthabhigamanena yat

Even by performing sacrifices such as the Agnishtoma with abundant sacrificial fees, one does not obtain the fruit that is obtained by resorting to the tirthas.

Verse 48 (skanda.4.6.48)

यस्य हस्तौ च पादौ च मनश्चैव सुसंयतम् । विद्या तपश्च कीर्तिश्च स तीर्थफलमश्नुते

yasya hastau ca pādau ca manaścaiva susaṁyatam vidyā tapaśca kīrtiśca sa tīrthaphalamaśnute

He whose hands, feet, and mind are all well restrained, and who possesses learning, austerity, and good repute -- he reaps the fruit of the tirtha.

Verse 49 (skanda.4.6.49)

प्रतिग्रहादुपावृत्तः संतुष्टो येनकेनचित् । अहंकार विमुक्तश्च स तीर्थफलमश्नुते

pratigrahādupāvṛttaḥ saṁtuṣṭo yenakenacit ahaṁkāra vimuktaśca sa tīrthaphalamaśnute

He who has turned away from accepting gifts, who is content with whatever he has, and who is free from egotism -- he reaps the fruit of the tirtha.

Verse 50 (skanda.4.6.50)

अदंभको निरारंभो लघ्वाहारो जितेंद्रियः । विमुक्तसर्वसंगैर्यः स तीर्थफलमश्नुते

adaṁbhako nirāraṁbho laghvāhāro jiteṁdriyaḥ vimuktasarvasaṁgairyaḥ sa tīrthaphalamaśnute

He who is free from hypocrisy, undertakes nothing for selfish ends, eats sparingly, has mastered his senses, and is freed from all attachments -- he reaps the fruit of the tirtha.

Verse 51 (skanda.4.6.51)

अकोपनोऽमलमतिः सत्यवादी दृढव्रतः। आत्मोपमश्च भूतेषु सतीर्थफलमश्नुते। तीर्थान्यनुसरन्धीरः श्रद्दधानः समाहितः। कृतपापो विशुद्ध्येत किं पुनः शुद्धकर्मकृत्

akopano'malamatiḥ satyavādī dṛḍhavrataḥ ātmopamaśca bhūteṣu satīrthaphalamaśnute tīrthānyanusarandhīraḥ śraddadhānaḥ samāhitaḥ kṛtapāpo viśuddhyeta kiṁ punaḥ śuddhakarmakṛt

He who is free from anger, pure of mind, truthful, and firm in his vows, who regards all beings as he regards himself -- he too reaps the fruit of the tirtha. The steadfast man who follows the tirthas with faith and a composed mind -- even one who has committed sin becomes purified there; how much more, then, one whose deeds are already pure!

Verse 52 (skanda.4.6.52)

तिर्यग्योनि न वै गच्छेत्कुदेशे नैव जायते । न दुःखी स्यात्स्वर्गभाक्च मोक्षोपायं च विंदति

tiryagyoni na vai gacchetkudeśe naiva jāyate na duḥkhī syātsvargabhākca mokṣopāyaṁ ca viṁdati

He does not fall into an animal womb, nor is he ever born in a degraded land; he never becomes miserable, he shares in heaven, and he finds the very means to liberation.

Verse 53 (skanda.4.6.53)

अश्रद्दधानः पापात्मा नास्तिकोऽच्छिन्नसंशयः। हेतुनिष्ठश्च पंचैते न तीर्थफलभागिनः

aśraddadhānaḥ pāpātmā nāstiko'cchinnasaṁśayaḥ hetuniṣṭhaśca paṁcaite na tīrthaphalabhāginaḥ

The faithless, the sinful of soul, the unbeliever, one whose doubts remain unresolved, and one who clings only to dry logic -- these five have no share in the fruit of the tirtha.

Verse 54 (skanda.4.6.54)

तीर्थानि च यथोक्तेन विधिना संचरंति ये। सर्वद्वंद्वसहा धीरास्ते नराः स्वर्गभागिनः

tīrthāni ca yathoktena vidhinā saṁcaraṁti ye sarvadvaṁdvasahā dhīrāste narāḥ svargabhāginaḥ

Those who journey through the tirthas according to the prescribed rule, steadfastly enduring all the pairs of opposites, become sharers in heaven.

Verse 55 (skanda.4.6.55)

तीर्थयात्रां चिकीर्षुः प्राग्विधायोपोषणं गृहे । गणेशं च पितॄन्विप्रान्साधूञ्छक्त्या प्रपूज्य च

tīrthayātrāṁ cikīrṣuḥ prāgvidhāyopoṣaṇaṁ gṛhe gaṇeśaṁ ca pitṝnviprānsādhūñchaktyā prapūjya ca

One desiring to undertake a tirtha-pilgrimage should first observe a fast at home, and, according to his means, worship Ganesha, the ancestors, brahmins, and holy men.

Verse 56 (skanda.4.6.56)

कृतपारणको हृष्टो गच्छेन्नियमधृक्पुनः। आगत्याभ्यर्च्य पितॄन्यथोक्तफलभाग्भवेत्

kṛtapāraṇako hṛṣṭo gacchenniyamadhṛkpunaḥ āgatyābhyarcya pitṝnyathoktaphalabhāgbhavet

Having broken his fast, joyful, he should then set out, keeping to his observances; and upon returning, having worshipped the ancestors once more, he becomes a sharer in the fruit as declared.

Verse 57 (skanda.4.6.57)

न परीक्ष्यो द्विजस्तीर्थेष्वन्नार्थी भोज्य एव च। सक्तुभिः पिंडदानं च चरुणा पायसेन च

na parīkṣyo dvijastīrtheṣvannārthī bhojya eva ca saktubhiḥ piṁḍadānaṁ ca caruṇā pāyasena ca

At the tirthas, a brahmin seeking food should not be tested or questioned -- he should simply be fed. The offering of rice-balls to the ancestors should be made with parched-grain flour, with sacrificial porridge, and with milk-rice.

Verse 58 (skanda.4.6.58)

कर्तव्यमृषिभिर्दृष्टं पिण्याकेन गुडेन च। श्राद्धं तत्र प्रकर्तव्यमर्घ्यावाहनवर्जितम्

kartavyamṛṣibhirdṛṣṭaṁ piṇyākena guḍena ca śrāddhaṁ tatra prakartavyamarghyāvāhanavarjitam

This is what the sages have prescribed -- it may also be done with oil-cake and jaggery. The shraddha there should be performed without the elaborate invocation and water-offering.

Verse 59 (skanda.4.6.59)

अकालेप्यथवा काले तीर्थे श्राद्धं च तर्पणम्। अविलंबेन कर्तव्यं नैव विघ्नं समाचरेत्

akālepyathavā kāle tīrthe śrāddhaṁ ca tarpaṇam avilaṁbena kartavyaṁ naiva vighnaṁ samācaret

At a tirtha, whether at an inauspicious time or the right time, the shraddha and the water-offering should be performed without delay -- one should never let anything obstruct it.

Verse 60 (skanda.4.6.60)

तीर्थं प्राप्य प्रसंगेन स्नानं तीर्थे समाचरेत्। स्नानजं फलमाप्नोति तीर्थयात्राश्रितं स च

tīrthaṁ prāpya prasaṁgena snānaṁ tīrthe samācaret snānajaṁ phalamāpnoti tīrthayātrāśritaṁ sa ca

Having reached a tirtha even in passing, one should bathe there; he then obtains the fruit born of that bathing, resting upon the merit of the pilgrimage.

Verse 61 (skanda.4.6.61)

नृणां पापकृतां तीर्थे पापस्य शमनं भवेत्। यथोक्तं फलदं तीर्थं भवेच्छ्रद्धात्मनां नृणाम्

nṛṇāṁ pāpakṛtāṁ tīrthe pāpasya śamanaṁ bhavet yathoktaṁ phaladaṁ tīrthaṁ bhavecchraddhātmanāṁ nṛṇām

For men who have committed sin, the tirtha becomes the healer of that sin; the tirtha, as declared, becomes the giver of fruit for men whose nature is full of faith.

Verse 62 (skanda.4.6.62)

षोडशांशं स लभते यः पराथं च गच्छति। अर्धं तीर्थफलं तस्य यः प्रसंगेन गच्छति

ṣoḍaśāṁśaṁ sa labhate yaḥ parāthaṁ ca gacchati ardhaṁ tīrthaphalaṁ tasya yaḥ prasaṁgena gacchati

He who goes to a tirtha on another's behalf obtains one-sixteenth of the fruit; he who goes there merely in passing obtains half the fruit of the tirtha.

Verse 63 (skanda.4.6.63)

कुश प्रतिकृतिं कृत्वा तीर्थवारिणि मज्जयेत्। मज्जयेच्च यमुद्दिश्य सोष्टमांशं लभेत वै

kuśa pratikṛtiṁ kṛtvā tīrthavāriṇi majjayet majjayecca yamuddiśya soṣṭamāṁśaṁ labheta vai

Having made an effigy of kusha grass, one should immerse it in the tirtha's water; and he on whose behalf it is immersed obtains an eighth part of the fruit.

Verse 64 (skanda.4.6.64)

तीर्थोपवासः कर्तव्यः शिरसो मुंडनं तथा। शिरोगतानि पापानि यांति मुंडनतो यतः

tīrthopavāsaḥ kartavyaḥ śiraso muṁḍanaṁ tathā śirogatāni pāpāni yāṁti muṁḍanato yataḥ

Fasting at the tirtha should be observed, and likewise the shaving of the head -- for the sins that reside in the head depart through that shaving.

Verse 65 (skanda.4.6.65)

यदह्नि तीर्थप्राप्तिः स्यात्ततोह्नः पूर्ववासरे। उपवासस्तु कर्तव्यः प्राप्ताह्नि श्राद्धदो भवेत्

yadahni tīrthaprāptiḥ syāttatohnaḥ pūrvavāsare upavāsastu kartavyaḥ prāptāhni śrāddhado bhavet

On the day before the day of reaching the tirtha, a fast should be observed; and on the day of arrival, the shraddha should be performed.

Verse 66 (skanda.4.6.66)

तीर्थप्रसंगात्तीर्थांगमप्युक्तं त्वत्पुरोमया। स्वर्गसाधनमेवैतन्मोक्षोपायश्च वै भवेत्

tīrthaprasaṁgāttīrthāṁgamapyuktaṁ tvatpuromayā svargasādhanamevaitanmokṣopāyaśca vai bhavet

In connection with this discourse on the tirthas, I have also told you, before this, of the ancillary rites of the tirthas; these indeed become a means to heaven, and also a means to liberation.

Verse 67 (skanda.4.6.67)

काशीकांती च मायाख्या त्वयोध्याद्वारवत्यपि। मथुरावंतिका चैताः सप्त पुर्योत्र मोक्षदाः

kāśīkāṁtī ca māyākhyā tvayodhyādvāravatyapi mathurāvaṁtikā caitāḥ sapta puryotra mokṣadāḥ

Kashi, and Kanchi, and the one called Maya, and Ayodhya, Dvaravati too, Mathura, and Avantika -- these seven cities here are the bestowers of liberation.

Verse 68 (skanda.4.6.68)

श्रीशैलो मोक्षदः सर्वः केदारोपि ततोऽधिकः। श्रीशैलाच्चापि केदारात्प्रयागं मोक्षदं परम्

śrīśailo mokṣadaḥ sarvaḥ kedāropi tato'dhikaḥ śrīśailāccāpi kedārātprayāgaṁ mokṣadaṁ param

Shrishaila fully bestows liberation; Kedara is even greater than that; and greater still than both Shrishaila and Kedara, Prayaga is the supreme bestower of liberation.

Verse 69 (skanda.4.6.69)

प्रयागादपि तीर्थाग्र्यादविमुक्तं विशिष्यते। यथाविमुक्ते निर्वाणं न तथाक्वाप्यसंशयम्

prayāgādapi tīrthāgryādavimuktaṁ viśiṣyate yathāvimukte nirvāṇaṁ na tathākvāpyasaṁśayam

Even beyond Prayaga, the foremost of tirthas, Avimukta surpasses all; the liberation found in Avimukta is, without doubt, found nowhere else.

Verse 70 (skanda.4.6.70)

अन्यानि मुक्तिक्षेत्राणि काशीप्राप्तिकराणि च। काशीं ध्यायमिमं श्रुत्वा नरो नियतमानसः। श्रावयित्वा द्विजांश्चापि श्रद्धाभक्तिसमन्वितान्

anyāni muktikṣetrāṇi kāśīprāptikarāṇi ca kāśīṁ dhyāyamimaṁ śrutvā naro niyatamānasaḥ śrāvayitvā dvijāṁścāpi śraddhābhaktisamanvitān

All other fields of liberation merely lead one on to the attainment of Kashi. A man of disciplined mind, having heard this meditation upon Kashi, and having caused it also to be heard by brahmins full of faith and devotion --

Verse 71 (skanda.4.6.71)

क्षत्रियान्धर्मनिरतान्वैश्यान्सन्मार्गवर्तिनः। शूद्रान्द्विजेषु भक्तांश्च निष्पापो जायते द्विजः

kṣatriyāndharmaniratānvaiśyānsanmārgavartinaḥ śūdrāndvijeṣu bhaktāṁśca niṣpāpo jāyate dvijaḥ

-- and by kshatriyas devoted to dharma, and vaishyas walking the good path, and shudras devoted to the twice-born -- such a man becomes a sinless dvija.