प्रथमं चेन्मनः शुद्धं जातं पापविवर्जितम् । तदा तीर्थानि सर्वाणि पावनानि भवन्ति वै
If first the mind becomes pure, free from sin, then indeed all the sacred places become purifying.
गङ्गातीरे हि सर्वत्र वसन्ति नगराणि च । व्रजाश्चैवाकरा ग्रामाः सर्वे खेटास्तथापरे
On the banks of the Ganges, everywhere, there are cities, settlements, villages, and other hamlets.
निषादानां निवासाश्च कैवर्तानां तथापरे । हूणबङ्गखसानां च म्लेच्छानां दैत्यसत्तम
There are also dwellings of the Niṣādas, Kaivartas, Hūṇas, Baṅgas, Khasas, Mlecchas, and others, O best of Daityas.
पिबन्ति सर्वदा गाङ्गं जलं ब्रह्मोपमं सदा । स्नानं कुर्वन्ति दैत्येन्द्र त्रिकालं स्वेच्छया जनाः
They always drink the water of the Ganges, which is ever like Brahman; people bathe there at their will, three times a day, O lord of Daityas.
तत्रैकोऽपि विशुद्धात्मा न भवत्येव मारिष । किं फलं तर्हि तीर्थस्य विषयोपहतात्मसु
Yet not even one person there becomes pure in soul, O Māriṣa; what then is the fruit of the sacred place for those whose minds are overcome by sense-objects?
कारणं मन एवात्र नान्यद्राजन्विचिन्तय । मनःशुद्धिं प्रकर्तव्या सततं शुद्धिमिच्छता
Here, the mind alone is the cause—nothing else, O King, consider this; one who desires purity must always purify the mind.
तीर्थवासी महापापी भवेत्तत्रात्मवञ्चनात् । तत्रैवाचरितं पापमानन्त्याय प्रकल्पते
A great sinner dwelling at a sacred place, through self-deception, becomes so; the sin committed there leads to endless suffering.
यथेन्द्रवारुणं पक्वं मिष्टं नैवोपजायते । भावदुष्टस्तथा तीर्थे कोटिस्तातो न शुध्यति
Just as a ripe, sweet fruit does not arise from a tree watered with brine, so too, one with a corrupt disposition is not purified at a sacred place, even after a crore of visits, dear one.
प्रथमं मनसः शुद्धिः कर्तव्या शुभमिच्छता । शुद्धे मनसि द्रव्यस्य शुद्धिर्भवति नान्यथा
First, one who desires auspiciousness must purify the mind; when the mind is pure, the substance becomes pure—never otherwise.
तथैवाचारशुद्धिः स्यात्ततस्तीर्थं प्रसिध्यति । अन्यथा तु कृतं सर्वं व्यर्थं भवति तत्क्षणात्
Likewise, purity of conduct should be maintained; then the sacred place becomes effective. Otherwise, whatever is done becomes fruitless in that very moment.
(हीनवर्णस्य संसर्गं तीर्थे गत्वा सदा त्यजेत् ।) ॥ भूतानुकम्पनं चैव कर्तव्यं कर्मणा धिया । यदि पृच्छसि राजेन्द्र तीर्थं वक्ष्याम्यनुत्तमम्
(One should always avoid association with those of degraded conduct at a sacred place.) One must show compassion to beings, both in action and thought. If you ask, O king of kings, I shall tell you the supreme sacred place.
प्रथमं नैमिषं पुण्यं चक्रतीर्थं च पुष्करम् । अन्येषां चैव तीर्थानां संख्या नास्ति महीतले
First is holy Naimisha, then Cakra-tirtha and Pushkara; and the number of other sacred places on earth is without count.
पावनानि च स्थानानि बहूनि नृपसत्तम । व्यास उवाच तच्छ्रुत्वा वचनं राजा नैमिषं गन्तुमुद्यतः
There are many purifying places, O best of kings. Vyāsa said: Hearing this, the king set out to go to Naimisha.
नोदयामास दैत्यान्वै हर्षनिर्भरमानसः । प्रह्लाद उवाच उत्तिष्ठन्तु महाभागा गमिष्यामोऽद्य नैमिषम्
With a heart filled with joy, he roused the Daityas. Prahlāda said: 'Arise, O blessed ones, today we shall go to Naimisha.'
द्रक्ष्यामः पुण्डरीकाक्षं पीतवाससमच्युतम् । व्यास उवाच इत्युक्ता विष्णुभक्तेन सर्वे ते दानवास्तदा
'We shall see the lotus-eyed, yellow-robed, imperishable one.' Vyāsa said: Thus addressed by the devotee of Viṣṇu, all those Dānavas at that time—
तेनैव सह पातालान्निर्ययुः परया मुदा । ते समेत्य च दैतेया दानवाश्च महाबलाः
Together with him, joyfully emerged from the netherworld; those Daiteyas and mighty Dānavas assembled together.
नैमिषारण्यमासाद्य स्नानं चक्रुर्मुदान्विताः । प्रह्लादस्तत्र तीर्थेषु चरन्दैत्यैः समन्वितः
Reaching the Naimisha forest, they joyfully bathed; Prahlāda, accompanied by the Daityas, wandered among the sacred places there.
सरस्वतीं महापुण्यां ददर्श विमलोदकाम् । तीर्थे तत्र नृपश्रेष्ठ प्रह्लादस्य महात्मनः
He saw the most holy Sarasvatī, with pure waters, at that sacred place, O best of kings, Prahlāda the great-souled.
मनः प्रसन्नं सञ्जातं स्नात्वा सारस्वते जले । विधिवत्तत्र दैत्येन्द्रः स्नानदानादिकं शुभे
His mind became serene after bathing in the waters of the Sarasvati; there, the lord of the Daityas performed the prescribed rites of bathing, charity, and other auspicious acts.
चकारातिप्रसन्नात्मा तीर्थे परमपावने
With a heart exceedingly pleased, he performed these at that supremely pure holy place.
प्रह्लादनारायणयोर्युद्धे विष्णोरागमनवर्णनम् व्यास उवाच कुर्वंस्तीर्थविधिं तत्र हिरण्यकशिपोः सुतः । न्यग्रोधं सुमहच्छायमपश्यत्पुरतस्तदा
Vyasa said: While performing the rites of pilgrimage there, the son of Hiranyakashipu saw before him a great banyan tree with vast shade.
ददर्श बाणानपरान्नानाजातीयकांस्तदा । गृध्रपक्षयुतांस्तीव्राच्छिलाधौतान्महोज्वलान्
He saw arrows of various kinds, some with vulture feathers, sharp, washed on stones, and shining brilliantly.
चिन्तयामास मनसा कस्येमे विशिखास्त्विह । ऋषीणामाश्रमे पुण्ये तीर्थे परमपावने
He wondered in his mind, 'Whose arrows are these here, in this holy hermitage of the sages, at this supremely pure sacred place?''
एवं चिन्तयतानेन कृष्णाजिनधरौ मुनी । समुन्नतजटाभारौ दृष्टौ धर्मसुतौ तदा
As he was thus pondering, he saw two sages, sons of Dharma, wearing black antelope skins and bearing matted locks piled high.
तयोरग्रे धृते शुभ्रे धनुषी लक्षणान्विते । शार्ङ्गमाजगवञ्चैव तथाक्षय्यौ महेषुधी
Before them were two pure, auspicious bows, marked with special signs—the Sharnga and the Ajagava—and two inexhaustible great quivers.
ध्यानस्थौ तौ महाभागौ नरनारायणावृषी । दृष्ट्वा धर्मसुतौ तत्र दैत्यानामधिपस्तदा
Those two illustrious sages, Nara and Narayana, were absorbed in meditation; seeing the sons of Dharma there, the lord of the Daityas...
क्रोधरक्तेक्षणस्तौ तु प्रोवाचासुरपालकः । किं भवद्भ्यां समारब्धो दम्भो धर्मविनाशनः
With eyes reddened in anger, the guardian of the Asuras spoke to them: 'What is this hypocrisy you two have begun, destroying dharma?''
न श्रुतं नैव दृष्टं हि संसारेऽस्मिन्कदापि हि । तपसश्चरणं तीव्रं तथा चापस्य धारणम्
'Never has it been heard or seen in this world that one performs intense austerity and at the same time bears a bow.'
विरोधोऽयं युगे चाद्ये कथं युक्तं कलिप्रियम् । ब्राह्मणस्य तपो युक्तं तत्र किं चापधारणम्
'This opposition in the first age—how is it proper, favoring the Kali age? For a Brahmin, austerity is proper; but why the bearing of a bow here?''
क्व जटाधारणं देहे क्वेषुधी च विडम्बनौ । धर्मस्याचरणं युक्तं युवयोर्दिव्यभावयोः
'How can the wearing of matted locks and the bearing of weapons both belong to the body? Such conduct of dharma is fitting for you two of divine nature.'