11 Introduction

CHAPTER XI

TIRTHAYĀTRĀ (pilgrimages to holy places)

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SECTION IV CHAPTER XI

TIRTHAYĀTRĀ (pilgrimages to holy places )

All religions have laid great emphasis on the sacredness of certain localities and have either enjoined or recommended with great insistence pilgrimages to them. Among the five incumbent practical religious duties1237 of a Moslem, pilgrimage at least once in his life to Mecca and Medina, the birth place and burial place of the prophet Mohammad, is one. The four places of pilgrimage for Buddhists have been the place of the birth of Buddha (Lumbini or Rummindei), the place where he attained perfect enlightenment (Bodh Gayā), the place where he set in motion the wheel of dharma by delivering his first sermon (at Sārnāth near Benares ) and the place where he passed away into the state of nirvana (Kusinārā). Vide Mahāparinibbānasutta (S. B. E. vol. XI. p. 90). For Christians Jerusalem has been the holiest place and no religious com munity except the Christians undertook in historic times several great military pilgrimages. The crusades were launched to free the Holy Land of Christians from the domination of Moslems. In spite of what Gibbon says 1238 somewhat cynically about those who joined the crusades, it must be admitted that there were thousands among the crusaders who risked their lives and fortunes in the pursuit of an ideal. In India holy places have played a very important part. Large rivers, mountains and forests have always been venerated as sacred1239

  1. Vide S. B. E. vol. VI. Introduction LXXI, for the five duties. The pilgrimage is called Haj and the Moslem who performs it is entitled to be called Hāji.

  2. Gibbon remarks ‘At the voice of their pastor, the robber, the incendiary, the homicide arose by thousands to redeem their souls by repeating on the infidels the same deeds which they had exercised against their christian brethren and the terms of atonement were eagerly embraced by offenders of every rank and denomination’ Decline and Fall of the Roman Empire, vol. VII (ed. of 1862 ) p. 188.

  3. Tagore in his “Sadhana’ (p. 9) remarks India chose/Der places of pilgrimage wherever there was in nature some special grandeur et 17

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Advantages of pilgrimages

553 and as the abodes of gods. In ancient and medieval India pilgrimages brought many advantages to the community as well as to the pilgrims themselves. Though India was divided into many kingdoms and the people of India followed several cults and sub-cults, pilgrimages tended to foster the idea of the essential and fundamental unity of Indian culture and of India also, Benares and Rāmeśvara were held sacred by all Hindus, whether they hailed from the north of India or from the peninsula. Though the Hindu community was broken up into numerous castes and suffered from caste exclusiveness, pilgrim ages tended to level up all men by bringing them together to the same holy rivers or shrines. The traditions associated with holy places, the discipline through which the pilgrims passed, association with holy and philosophic men and the whole atmos phere and environment at tirthas made it easy for pilgrims to remain at a high spiritual level and inculcated in them a mood of reverence that lasted long even after they returned from the pilgrimage, Pilgrimages supplied the much needed stimulus to draw ordinary men away from selfish pursuits and to make them think of the higher and more enduring moral and spiritual values. These obvious benefits and the belief that a holy place was the abode of some divinity led ancient dharmaśāstra writers to lay emphasis on visits to tirthas. The Visṇu Dh. S. provides 1240 that the dharma common to all men comprises the following: forbearance, truthfulness, restraint of the mind, cleanliness, charity, control of the senses, ahimsā, obedience to elders, visiting holy places, compassion, straightforwardness,

(Continued from the last page) beauty so that her mind could come out of its world of narrow necessities and realize its place in the Infinite. This was the reason why in India a whole people who once were meat-eaters gave up taking animal food to cultivate the sentiment of universal sympathy for life, an event unique in the history of mankind.’ There is a fundamental difference in the outlook of modern Westerners and that of ancient and medieval Indians (which persists to a large extent even now). If there is a beauty spot anywhere most men in the West would think of building a hotel there for tourists, while ancient and medieval Indians would have thought of erecting a shrine there.

  1. WAT HY ça: * GrafAFETETA: 1 BĚHT ETyper afushot दया। आर्जवं लोभशून्यत्वं देवब्राह्मणपूजनम् । अनभ्यसूया च तथा धर्मः सामान्य उच्यते ॥ facuqa II 16-17. Vide facuuaia II. 80. 1-4 for a list of FANTAS NA such as E HT, Fan, afia Art and H. of Dh. vol. II. p. 11 notes 28330 for quotations about सामान्यधर्मs from शान्तिपर्व, वामनपुराण, ब्रह्मपुराण and others sources.

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freedom from avarice, honouring gods and brāhmanas and freedom from jealousy. Modern men whose faith in some of the aspects of the religious beliefs of our forefathers has been weakened or altogether sapped by the sight of the professional ministrants at the tirthas and their rapacity and ignorance

should not judge the ancient attitude towards tirthas harshly.

The word tirtha occurs frequently in the Rgveda and other Vedic samhitās. In several passages of the Rgveda tirtha appears to mean a road or a way (e. g. in Rg. I. 169.6 ’tirthe nāryaḥ paumsyāni tasthuḥ’, Rg. I. 173. 11 tirthe nācchā tātrsānam-oko’, Rg. IV. 29. 3 ‘karan-na Indrah sutirthābhayam ca.’ In gome places tirtha may be taken to mean a ford in a river, as in Rg. VIII. 47. 11’ sutirtham-arvato yathānu no neṣathā sugam &c.’, Rg. I. 46. 8 ‘aritram vām divas-prthu tirthe sindhūnām rathah’. In Rg. X. 31. 3 tirthe na dasmam upa yantyūmāḥ’, tirtha probably means ‘a holy place’. On Rg. VIII. 19. 37 ‘Suvāstvā adhi tugvani’ the Nirukta IV. 15 explains that Suvāstu is a river and tugvan means ’tirtha’ (either a ford or a holy spot). In the Tai. S. VI. 1. 1.1-2 1241 it is said that the sacrificer is to bathe at a tirtha (probably a holy river). The Rudras are said to prowl about tirthas (ye tirthāni pracaranto sľkāvanto niṣangiṇaḥ) in Tai. S. IV.5.11.1-2 and Vāj. S. 16. 61 (reads ‘sýkāhasta’). In the Sānkhāyana Br. 1242 it is said that Day and Night are the sea that absorbs every thing and the twilights are the unfathomable tirthas (of the sea)’. Tirtha also means the way between the ‘utkara’ and ‘cātvāla’pit for going to or coming from the sacrificial ground (the vihāra ).124?a Vide H. of Dh vol. II. p. 984.

It is said that, just as some parts of the human body (e. g. the right hand or ear) are held to be purer (than others), so some localities on the earth are held to be very holy. Tirthas are held to be holy (on three grounds, viz.) on account of some wonderful natural characteristic of the locality or on account of the peculiar strikingness (or grandeur) of some watery place or on account of the fact that some (holy ) sages resorted to

  1. 3108 Farâ ratiệa ejaraga 316 w ata farraia. . VI. 1.1.1-2 Vide A III. 4. 14-16 for a discussion on the purpose of this passage.

  2. FEę ar to FETT GEEITÀ are a worù afu =EĦ Tag nurut aiutani #zaqalem aa ai. T. II. 9. __1242 a. ते अन्तरेण चात्वालोत्करा उपनिष्कामन्ति तद्धि यज्ञस्य तीर्थमामानं नाम ।

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them (for bathing, austerities &c.). Tirtha, therefore, means a locality or spot or expanse of water which gives rise to the accumulation of righteousness (merit) owing to its own peculiar nature without any adventitious circumstance (such as the presence of Sālagrāma near it ).1243 Or it is better to say that those localities that have been technically spoken of by wise and great sages as tirthas are tirthas, just as Papini employs such technical terms as Nadi and Vrddhi in his grammar. The Skandapurana.1214 says that a spot of the earth resorted to by ancient good men for the collection of merit is called tirtha and that the main thing is to go to (i. e, associate with holy ) men and pilgrimage is only a secondary object.

In the Rgveda waters, rivers in general and certain named rivers 1245 are referred to with great reverence as holy and are deified. In Rg. VII. 49 the refrain of all four verses is ‘may the divine waters protect me’ (ta apo devir-iha mamavantu). In Rg. VII. 49.1 waters are spoken of as purifying ( punānāḥ). Rg. VII, 47, X. 9, X, 30 1246 are hymns addressed to waters as divinities. They are said to purify a man not only physically but are also invoked to rid a man of all sins and lapses from the right path. The Tai. S. II. 6.8.3 asserts that all deities are centred in waters (āpo vai sarvā devatah). In the Atharvaveda 1247 (I. 33.1) waters are described as holy and purifying and are invoked to confer happiness. About twenty rivers in all

_1243. यथा शरीरस्योद्देशाः केचिन्मेध्यतमाः स्मृताः । तथा पृथिव्या उद्देशाः केचित् पुण्यतमाः स्मृताः॥ प्रभावादद्धताद्भूमेः सलिलस्य च तेजसा। परिग्रहान्मुनीनां च तीर्थानां पुण्यता स्मृता॥ पद्मपुराण (उत्तरखण्ड) 237.25-27, स्कन्द, काशीखण्ड 6.43-44, नारदीय पुराण II. 62.46-47. These verses are quoted by कल्पतरु on तीर्थ pp. 7-8 (as cribes them to महाभारत) and by तीर्थप्र. p. 10. Similar verses occur in अनु शासनपर्व 108. 16-18 ‘शरीरस्य यथोद्देशाः शुचयः परिकीर्तिताः। तथा पृथिव्या भागाश्च पुण्यानि सलिलानि च । …परिग्रहाच साधूनां पृथिव्याश्चैव तेजसा। अतीव पुण्यभागास्ते सलिलस्य च तेजसा॥’.

  1. मुख्या पुरुषयात्रा हि तीर्थयात्रानुषङ्गतः। सद्भिः समाश्रितो भूप भूमिभागस्तथो च्यते॥ स्कन्द I. 2. 13.10; यद्धि पूर्वतमैः सद्भिः सेवितं धर्मसिद्धये। तद्धि पुण्यतमं लोके सन्तस्तीर्थ प्रचक्षते॥ स्कन्दपुराण q. by पृथ्वीच. folio 135 b.

  2. Vide H. of Dh. vol. II. p. 12 for the rivers mentioned in the Rg.

  3. इदमापः प्रवहत यत्किं च दुरितं मायि। यद्वाहमभिदुद्रोह यद्वा शेप उत्तान्तम्भ ऋ.X.9.8. _1247. हिरण्यवर्णाः शुचयः पावका यासु जातः सविता यास्वाग्निः। या अग्निं गर्भ दधिर सुवर्णास्ता न आपः शं स्योना भवन्तु॥ अथर्व० 1. 33. 1.

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are invoked in Rg. V. 53. 9, X. 64. 9, and X. 75. 5-6.1248 In Rg. X. 104. 8 Indra is said to have secured for gods and men ninety-nine flowing rivers. Vide also Rg. I. 32. 14 for 99 rivers. Rg. X. 64. 8 speaks of rivers that are thrice seven and the next verse mentions the three great rivers, viz. Sarasvati, Sarayu and Sindhu, as divine and as mothers. Sāyana remarks that these three are the principal rivers of three groups of seven rivers each. Seven Sindhus are mentioned in many verses of the Rgveda (e. g. I. 32. 12, I. 34. 8, I. 35. 8, II. 12. 12, IV. 28. 1, VIII. 24. 27, X. 43. 3) and the Atharvaveda (VI. 2. 1 ‘apām napāt sindhavaḥ sapta pātana). The river Sarasvati has three hymns devoted to it as a deity in the Rg. (viz. VI, 61, VII, 95 and 96) and it is addressed in many detached verses also. Rg. VII. 95. 2 says that the pure Sarasvati, flowing from the mountains up to the sea, alone among rivers, knew the prayer of Nāhusa and granted it. A king and smaller people are said to dwell on the banks of the Sarasvati (Rg. VIII. 21. 18 ) 1249. The impetuous and roaring

  1. इमं मे गङ्गे यमुने सरस्वति शुतुदि स्तोमं सचता परुण्ण्या। असिक्न्या मरुदधे वितस्तयाऽऽर्जीकीये शृणुह्या सुषोमया ॥ तुष्टामया प्रथमं यातवे सजूः सुसा रसया श्वेत्या त्या। TV PATENT FUAT ithali ng WECHT FEATHTITÀ #. X. 75.5-6.

  2. Vide Journal of the Department of Letters, Calcutta University, vol. XV. pp. 1-63, where an attempt is made to show that Sarasvati was really the Indus. But this is far from acceptable. Sarasvati, Sarayu and Sindhu are mentioned in Rg. X. 64. 9 as the chief rivers of three groups. Prof. Ksetreschandra Chattopadhyaya refers to the conflict of views among scho lars, admits (on p. 22) that, in the 10th Mandala of the Rgveda, Sarasvati - cannot be identified with the Indus, that in Rg. III. 23. 4 Sarasvati cannot be held to be the Indus and asserts that in Mandalas VI and VII of the Rg. Sarasvati is really the Indus, while in Mandala X it is not so. The whole argument is vitiated by several unwarranted assumptions. He takes the modern conditions of Sarsuti as existing in the early Vedic period. What reasons are there against holding that the Sarasvati was in very ancient times a mighty river like the modern Indus and that owing to volcanic eruptions or earthquake upheavals and convulsions in the dim past the Sarasvati lost its mighty character? Further how many centuries does he postulate as having intervened between the composition of the 6th and 7th Mandalas and Rg. III. 23. 4 and Rg X. 75.5? [1 for my part find no diffia culty in holding that in Rgvedic times there were two mighty rivers, the Sindhu (Indus) and the Sarasvati. I cannot enter into this question in greater detail here. Even in the Puranas the Sarasvati is described springing from a Plaksa tree, as flowing through Kuruksetra, as rendingas under thousands of hillocks and as entering the Dvaita forest. Vide Vamahal purāṇa chap. 32.1-4 SAEIO faara T AETAT I ser guganap

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flood of the Sarasvati impinging by its powerful waves against the tops of hills is referred to in Rg. VI. 61. 2 and 8 1250. In VII. 96. 1, Sarasvati is spoken of as asuryā (of divine origin) among rivers. Sacrifices are said to have been performed on the Drsadvati, the Apayā and Sarasvati (Rg. III. 23. 4). In Rg. II. 41, 16 Sarasvati is called the best of rivers and goddesses (ambitame naditame devitame Sarasvati). Rg. I. 3. 11-12 praise 1251 Sarasvati as a river and a deity, as a purifier (pāvaka), as the impeller of sweet but truthful words and the inspirer of good thoughts and as bringing to notice its great flood of waters. From Rg. VII. 95. 2, VII. 49.2 and I. 71. 7 it is obvious that the Rgvedic sages knew that the seven rivers fell into the sea. It would be proper to hold that the seven rivers are Sindhu (Indus), the five rivers of the Panjab and the Sarasvati. Though from the Rgveda passages cited above it appears that in the times of the hymns of the Rgveda Sara svati was a big river with abundant waters, that it flowed between the Yamunā and Sutudri (X, 75. 5), in the times of the Brāhmaṇas it disappeared in the sands. It is now gene rally identified with the modern Sarsuti which is lost in the desert at Bhatnair. 7 The Vāj. S. 34. 11 says that five rivers together with their tributary streams fall into Sarasvati, 1252 There were three sattras called Sārasvata, viz. the first in hon our of Mitra and Varuna, the 2nd for Indra and Agni and the third for Aryaman. The dikṣā (consecration ceremony) was to be performed on the south bank of the dry bed of the Saras vati where it disappeared underground 1253. Vide Tāṇdya Br.

  1. E TÀRIHET partichra foreiuri ara ar EFTA: . VI. 61.2; qui fazat 31ga Feaasfooruia: Tata Till # VI. 61.8. The 1967 II. 23 remarks ‘तत्र सरस्वती इत्येतस्य नदीवत् देवतावच्च निगमा भवन्ति ’ and explains Rg. VI. 61.2 as a verse where #traat is described as a river,

  2. ng marai hara ghaiara! 7 T hirill PET 3701: Ferret gaufa inaari . I. 3. 11-12. For this last, vide XI. 27.

  3. पञ्च नद्यः सरस्वतीमपि यन्ति सस्रोतसः। सरस्वती तु पञ्चधा सो देशेऽभवत्सरित् ॥ UH #. 34.11.

  4. Free Paragva etardi…MESA Schauraczîrzi a Pacara यन्ति। चतुश्चत्वारिंशदाश्वीनानि सरस्वत्या विनशनात् लक्षः प्रास्रवणः तावदितः स्वर्गो लोकः सरस्वतीसमितेनाध्वना स्वर्गलोकं यन्ति। … यदा लक्षं प्रास्रवणमागच्छन्त्यधोत्थानम् . कार yai ya T a ural arusa 25. 10.1, 15, 16, 21, 23. 11, 17 der fines ब्रह्मावर्त as the country between the divine rivers सरस्वती and षद्धतीpand (II 21) Atest as the country between the Himalaya and Vindhya mounta

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25.10 for the first Sārasvata-sattra, 25. 11 for the 2nd and 25.12 for the third. The land between Vinasana and Plaksa Prāsra vana (which was the source of the Sarasvati) was the proper locality for Sārasvata sattra. At the confluence of Sarasvati and Drsadvati an isti to Apām Napāt was performed wherein boiled rice (caru) was the offering.) From the place where the Sarasvati disappeared up to Plaksa-Prāsravana the distance was a journey on horse-back for forty days and nights. When the sacrificers (in the sattra) reach Plaksa Prāsravana they should stop the performance of the items of the sattra and undergo the Avabhrtha bath near the river Yamunā (modern Jumna) which flows through the country called Kārapacava (and not in the Sarasvati even if it had water). For details, vide Kātyāyana Srautasūtra (10. 15-19) which mentions (in 10. 19.1) a spot called Parīṇaḥ in Kuruksetra where the Vedic fires were to be kindled, the Āśv. S. S. 12. 6. 1-28 which adds that at the distance of each throw of the Samyā from

the Vinaśana one day is to be spent by the sacrificers, 6, the Kātyāyana Srauta-sūtra (24. 5-6) which states that the

isti at the confluence of the Drṣadvati and Sarasvati is to be offered to Agni Kāma, Ap. S. S. 23. 12-13 (which gives more details than any one of the other three sutras ). In the Ait. Br, a story is narrated that the sages performed a sattra on the Sarasvati and Kavaṣa who was sitting amongst them was driven out by them as not a brāhmana but the son of a female slave and left in a sandy desert with the idea that he

would die of thirst; but he praised the waters or Apām napāt ✓ with the hymn, Rg. X. 30 (‘pra devatrā brahmane’) called

Aponaptriya’ and Sarasvati came rushing towards the place where Kavasa stood and surrounded it, which (spot) thence

(Continued from the last page) ains, which is to the east of fast and west of Prayāga. For the mention of 5 in the Baud. Dh. S., Vanaparva and Salyaparva, vide H. of Dh. vol. II. p. 14 note 35. Dr. D. R. Patil in his thesis ‘Cultural History of

Vāvupurāṇa’ (p. 334) remarks that the institution of pilgrimage was first ✓ started by Buddhists and Jains and that later on it became common to all

faiths in India. This is quite wrong. The Brāhmana and Srautasūtra pass ages clearly show that there were holy places in the comparatively small part of India up to the Yamuna where the Sarasvata sattras had to be carried on STATUS The importance of holy places, visiting them and performing religious til there were known in the Brahmana period at least a thousand years before Buddhism and Jainism began to spread.

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Mountains and confluences of rivers

forward came to be called 1254 ‘Parisaraka’. This shows that ( in the times of the Ait. Br. and long before it the bed of the

Sarasvati was dry. Devala 1255 mentions several places as Sarasvata tirthas. The Rgveda 1256 VIII, 6.28 appears to hold that the valleys of mountains and the confluences of rivers are sacred. Mountains have been held by most ancient peoples to be the abodes of gods. Mount Parnassus north of Delphi was one of the most holy mountains in classical Greece and Olympus was supposed to be the home of the gods. In the Rgveda Parvata is a dual deity with Indra. ‘O, Indra and Parvata! may you two sharpen (or purify) us (our intellects)’ Rg. I. 122.3 1257; 0, Indra and Parvata! May you two, being in the forefront of battle, kill with the thunderbolt every one who desires to attack us with an army’ Rg. I. 132.6. In Rg. VI. 49. 14 a prayer is addressed to Parvata separately ‘May the god Ahirbudhnya, may Parvata and may Savitr bestow on us food together with the waters on account of our prayers’. In Rg. III. 33.1 the two great rivers Vipās (modern Beas) and Sutudri are described as issuing from the lap of mountains. Here the word ‘Parvata’ is used in its ordinary sense. The Atharvaveda 1258 speaks of a salve (āñjana) from Traikakuda peaks of the Himālaya mountain “May that salve which comes off the Himalaya from Traikakuda (peaks) destroy all wizards and all witches’. The Hir. Gr. I. 3.11.5 (S. B. E. vol. 30 p. 168) also

  1. ऋषयो वै सरस्वत्यां सत्रमासत। ऐ. बा. 8. 1; माध्यमाः सरस्वत्यां सत्रमासत तद्धापि कवषो मध्ये निषसाद। तं हेम उपोदुदास्या वै त्वं पुत्रोऽसि न वयं त्वया सह भक्षथि ज्याम इति। स ह कद्धः पदवत्सरस्वतीमेतेन सूक्तेन तुष्टाव तं हेयमान्वयाय। शां. बा.XII. 3. It may be noted that the Vanaparva chap 83 when enumerating the numerous tirthas on the Sarasvati and in 5 mentions a famous tirtha called Saraka which is said to contain in it the sanctity of three crores of tirthas (verses 75-76). This सरक appears to be the same as the परिसरक tirtha of

सरस्वती. __1255. लक्षप्रस्रवणं वृद्धकन्याकं सारस्वतमादित्यतीर्थ कौबेरं वैजयन्तं पृथूदकं नैमिशं विनशनं वंशोझेदं प्रभासमिति सारस्वतानि। देवल q. by तीर्थकल्पतरु p. 250.

  1. उपह्वरे गिरीणां सङ्गथे च नदीनाम्। धिया विप्रो अजायत॥ . VIII. 6. 28 = वाज. सं. 26. 15 (which reads सङ्गमे)..

  2. शिशीतमिन्द्रापर्वता युवं नस्तन्नो विश्वे वरिवस्यन्तु देवाः॥ ऋ. I. 122. 3 (सायण explains पर्वतः पर्ववान् वृष्टयादिपूरणवान् पर्जन्यः); युवं तमिन्द्रापर्वता पुरोयुधा या सः पृतन्यादप तंतमिद्धतं वज्रेण संतमिद्धतम्। ऋ. I. 132.6 (सायण explains पर्वतः पर्ववा न्मेघः। तदभिमानी देवः); तन्नोऽहिर्बुध्न्यो अद्भिरर्केस्तत्पर्वतस्तत्सविता चनो धात्। क. in 49.14.

  3. यदाजनं ककुदं जातं हिमवतस्परि। यातूंश्च सर्वाजम्भयत्सर्वाश्च यातुधान्यः अथर्व IV. 9.9; vide also Sat, Br. in SBE vol. 26p, 15.

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refers to this salve. Gaut., Baud. Dh. S. and Vas. Dh. S. have the same sutra 1259 stating that the detas (localities) that are holy and hence destroyers of sin are all mountains, all rivers, holy lakes, places of pilgrimage, the dwellings of sages (rsis), cowpens and temples of the gods. The Vayupurana 1260 and Kūrma state that all parts of the Himālaya are holy, the Ganges is holy everywhere, all rivers falling into the sea and all seas are holy. The Padmapurāṇa (Bhūmikhanda 39. 46-47) says that all rivers, whether flowing through a village or a forest, are holy and that where no name of a tirtha on rivers is known it should be called Visputīrtha. Kālidāsa speaks of the Himālaya as devatātmā (as vivified by the presence of gods) in the Kumārasambhava (I. 1). The Bhagavata V. 19.16 names 27 holy mountains while the Brahmānda (II. 16. 20-23) names thirty. The grandeur and sublimity of snow-capped mountains, of large life-sustaining rivers and of great forests easily in press the minds of almost all people and induce them to think that there is something divine about them, that the Supreme

  1. सर्व शिलोच्चयाः सर्वाः सवन्त्यः पुण्या ह्रदास्तीर्थान्युषिनियासा गोष्ठपरिस्कन्दा इति देशाः। गौ. 19, 14 = वसिष्ठ 22. 12 = बौ. ध. सू. III. 10. 12 (which reads ऋषि निकेतनानि गोष्टक्षेत्रपरिष्कन्दा इति०).

  2. सर्व पुण्यं हिमवतो गङ्गा पुण्या च सर्वतः । समुद्रगाः समुद्राश्च सर्वे पुण्याः सम न्ततः॥ वायुपुराण 77.117; सर्वत्र हिमवान् पुण्यो गङ्गा … न्ततः। नद्यः समुद्रगाः पुण्याः समुद्रश्च विशेषतः।। कूर्म II. 37. 49-50%; ‘राजा समस्ततीर्थानां सागरः सरितां पतिः।। नारदीय (उत्तर) chap. 58. 19; सर्वे प्रस्रवणाः पुण्याः सर्वे पुण्याः शिलोच्चयाः। नद्यः पुण्याः सदा सर्वा जाह्नवी तु विशेषतः॥ शज 8.14 (reads सरांसि च शिलोच्चयाः)q.by तीर्थ प्रकाश p. 14; सर्वाः समुद्गाः पुण्याः सर्वे पुण्या; नगोत्तमाः। सर्वमायतनं पुण्यं सर्वे पुण्या वनाश्रमाः॥ श्लोक q. by तीर्थकल्प. p. 250; पद्म IV. 93.46 has almost the same words (reads वराश्रमाः). The great mountains (called कुलपर्वतs) generally enumerated are : महेन्द्रो मलयः सह्यः शुक्तिमानृक्षपर्वतः । विन्ध्यश्च पारियात्रश्च सप्तात्र कुलपर्वताः॥ कूर्म I. 47. 23–24, वामन 13. 14-15%; वायु I. 85, मत्स्य 113.10-12. ब्रह्म 18.16 enumerate them somewhat differently. The बाहेस्पत्यसूत्र III. 81 says: ‘तत्रापि रैवतकविन्ध्यसह्यकुमारमलयश्रीपर्वतपारियात्राः सप्त कुलाचला।7. The नील मतपुराण 57 reads ‘महेन्द्रो।…ऋक्षवानपि। विन्ध्यश्च पारियात्रश्च न विनश्यन्ति पर्वताः॥.” The ब्रह्माण्डपुराण (II. 16.39) and वायु (45.108) observe about rivers falling into the sea: तास्तु नद्यः सरस्वत्यः सर्वा गङ्गाः समुद्रगाः। विश्वस्य मातरः सर्वा जगत्पापहरा: Furat: 1. In some Puranas certain great rivers are said to be specially holy at certain times. For example, देवीपुराण quoted by कल्प (on तीर्थ) p.242 states ‘कार्तिके ग्रहणं श्रेष्ठं गङ्गा यमुनसङ्गमे। मार्गे तु ग्रहणं पुण्यं देविकायां महामुने॥ पौषे तु. नर्मदा पुण्या माघे संनिहिता शुभा। फाल्गुने वरणा ख्याता चैत्रे पुण्या सरस्वती॥ वैशाखेत महापुण्या चन्द्रभागा सरिद्वरा। ज्येष्ठे तु कौशिकी पुण्या आषाढे तापिका नदी। श्रावणे सिनी नामा च भादमासे च गण्डकी। आश्विने सरयूश्चैव भूयः पुण्या तु नर्मदा॥ गोदावरी महापुण्या चन्द्रे राहुसमन्विते॥; ‘एवमादिष्वथान्येषु तीर्थेषु सरिद्वरासु सर्ववापे स्वभावेषु पुलिंनेषु प्रस्रवणेषु " पर्वतेषु निकुञ्जेषु वनेषूपवनेषु गोमयलिप्तेषु मनोज्ञेषु। विष्णुधर्मसूत्र 85.

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Being is partially revealed in such surroundings. In Protestant Europe and the U, S. A. hardly anyone performs a pilgrimage to a holy place in these days. Instead, they tour different countries for rest, health and in search of natural beauty and a respite from humdrum existence. But pilgrimage to a place supposed to be holy for the curing of disease is not rare even now. When one reads a work like that of Louis Carell, a great surgeon and a winner of the Nobel prize, on the miracles worked at Lourdes in France (in ‘a Journey to Lourdes’) one sees that pilgrimage has taken on a new motive in the West. Similarly, pilgrimage to the tombs of unknown warriors has become common owing to the two world wars.

In Rg. X. 146 a large forest 1261 (Aranyāni) is invoked as a deity. The Vāmanapurāṇa mentions 1252 seven forests in Kuruksetra as holy and as removers of sin, viz. Kāmyaka, Aditivana, Vyāsavana, Phalakivana, Sūryavana, Madhuvana and Punyasitavana…

In the Sūtras and ancient smrtis like those of Manu and Yājñavalkya tirthas do not occupy a very prominent positions But in the Mahābhārata and the Puranas they are highly lauded and placed even above sacrifices. In the Vanaparva 1263 a com parison is made between sacrifices to gods and pilgrimages, Sacrifices require numerous implements, collection of materials, the co-operation of priests and the presence of a wife and so

___1261. अरण्यान्यरण्यान्यसौ या प्रेव नश्यसि। कथा ग्रामं न पृच्छसि न त्वा भीरिव विन्दती३॥ ऋ. X. 146, 1, The निरुक्त 9. 30 explains this verse and says अरण्यानी means अरण्यस्य पत्नी, while the वार्तिक ‘हिमारण्योर्महसे on पा. IV. 1.49 holds that अरण्यानी is formed from अरण्य in the sense of महत्व.

1262, शृणु सप्त वनानीह कुरुक्षेत्रस्य मध्यतः । येषां नामानि पुण्यानि सर्वपापहराणि च॥ काम्यकं च वनं पुण्यं० । वामनपुराण 34. 3-5.

  1. ऋषिभिः क्रतवः प्रोक्ता देवेष्विव यथाक्रमम्। फलं चैव यथातथ्यं प्रेत्य चेह च सर्वशः॥ न ते शक्या दरिद्रेण यज्ञाः प्राप्तं महीपते । बहूपकरणा यज्ञा नानासम्भारविस्तराः॥ प्राप्यन्ते पार्थिवैरेतैः समृद्धैर्वा नरैः क्वचित् । नार्थन्यूनै वगणैरेकात्मभिरसाधनैः॥ यो दरिदै रपि विधिः शक्यः प्राप्तं नरेश्वर। तुल्यो यज्ञफलैः पुण्यस्तं निबोध युधां वर॥ ऋषीणां परमं गुह्य मिदं भरतसत्तम । तीर्थाभिगमनं पुण्यं यज्ञैरपि विशिष्यते ॥ महाभारत, वनपर्व 82.

17, q. by तीर्थकल्पतरु p. 37, तीर्थप्र. p. 12 (which explains अवगणैः तक्षादिसहायरहितः। यज्ञस्य कुण्डमण्डपादिसाध्यत्वात, एकात्माभिः, पत्नीरहितैः, असंहतैः ऋत्विगादिसतिगहतः ।। The अनुशासनपर्व (107.2-4) has almost the same verses as न ते शक्याशयः प्राप्तं सदा भवेत् : मत्स्यपुराण (chap. 112. 12-15) has these verses (exceprhe hain verse नार्थन्यूने…साधनैः and पद्मपुराण, आदिखण्ड 11. 14-17, 49. 12-FEartsy.kital विष्णुधर्मोत्तर III. 273. 4-5 for the same ideas in almost the same words, sp

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they can be performed only by princes or rich men. They can not be performed by poor men, who are devoid of wealth, who are without a wife and without friends, who are helpless. The reward that a man gets by visiting holy places cannot be secured by performing such sacrifices as Agnistoma in which large fees are paid (to priests); therefore visiting holy places is superior to sacrifices. But the Mahābhārata (Vanaparva 82. 9-12 and Anusāsana 108. 3-4) lays the greatest emphasis on the cultivation of high moral and spiritual qualities if the full reward of pilgrimages is to be reaped. It says 1264 ‘He whose hands, feet and mind are well controlled and who possesses know ledge, austerities and a good reputation derives the (full) reward

of pilgrimages. He who turns his face away from receiving gifts vand is content with what little he gets and is free from vanity

obtains the rewards of pilgrimages. He, who is free from hypoco risy (or deceit), is not engaged in various undertakings (for earning money), is not a heavy eater, has subdued his senses and is (therefore) free from all sins; so also he who does not fly into a rage, who always speaks the truth, who is firm in his observances, and acts towards all beings by treating them like himself, obtains the full reward of pilgrimages’. The idea seems to be that pilgrimages may help to remove the sins of men who are not possessed of the above characteristics, while those who possess these acquire a great store of merit in addition. The Skanda (Kāśikhanda 6.3) asserts ‘snāna cannot be predicated of a man whose body alone is flooded with water; that man who is plunged in restraint of senses, who is pure, relieved of all taint and is stainless, is alone to be called snāta’ (as having had a bath). The Anuśāsana has almost the same

  1. यस्य हस्तौ च पादौ च मनश्चैव सुसंयतम् । विद्या तपश्च कीर्तिश्च स तीर्थफलम ते॥ प्रतिग्रहादुपावृत्तः सन्तुष्टो येन केनचित् । अहङ्कारनिवृत्तश्च स तीर्थफलमश्नुते ॥ अकल्क को निरारम्भो लघ्वाहारो जितेन्द्रियः। विमुक्तः सर्वपापेभ्यः स तीर्थफलमश्नते ॥ अक्रोधनश्च TIGE HEYṢIct agaa: 1 STEHTTAST gag # afingasal aaa 82.9-12 g. by the affertinuat pp. 4-5, affer4. p. 13 (only 9 and 12). ‘Erare: FİYA: TRUET चौर्यादिनिवृत्त्या, पादयोः संयमः अगम्यदेशगमनपरताडनादिनिवृत्त्या । मनसः संयमः कुत्सितसङ्कल्पादिनिवृत्त्या । विद्या अत्र तत्तत्तीर्थगुणज्ञानम्, तपः तीर्थोपवासादि, कीर्तिः सच्चरितत्वेन प्रसिद्धिः’ तीर्थप्र. p. 13. ‘अकल्ककः दम्भरहितः, निरारम्भोऽत्रार्थार्जनादिव्यापार

rea: atravas p. 5. Vide also gave 92.11, 93. 20-23. The above verses ir of the वनपर्व occur in पद्म, आदिखण्ड 11. 9-12 and the first two in पद्म, उत्तरखण्ड 237. 30-32; all occur in ere, itauz 6. 48-51; aty 110.4-5 are the same as the first two; the verse 74 Etat z is 575 a 8.15, 25.2. nu 109. 1-2; the F (1. 2.2. 5-6) says that Angiras sang the gathā da tres #alfarachret: fear: wat: #…ga.

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words (108.9). 1261a The Vāyupurāṇa states 1265 “A steadfast (or wise ) man visiting tirthas with faith and controlling his senses would be purified even if he has been guilty of sins; what need is there to say about him whose actions have been pure? One who has no faith, who is full of sins, whose mind is not free from doubts (about the rewards of pilgrimages and the rites there ), who is an atheist and who is bent on bad reasoning-these five do not reap the rewards of pilgrimages ‘. The Skandapurāṇa (I. 1. 31. 37) remarks that all holy places, sacrifices and various gifts are meant for cleansing the mind (of its sins and sinful proclivities, manaḥ-śuddhi). The Padmapurāṇa (IV. 80.9) remarks: sacrifices, vratas, tapas and dāna cannot be carried out fully in the Kali age; but bathing in the Ganges and taking the name of Hari are free from all defects. The Vispudharmottarapurāṇa1266 puts the matter very clearly when it says ‘When resort is made to a tirtha, it removes the sins of the sinful and tends to the increase of merit in the case of the good and that a holy place yields fruit to men of all varnas and aśramas.’ Some of the Purānas (such as Skandapurāṇa, Kāśikhanda 6, Padma, Uttarakhanda, 237) say that in addition to the holy places on land (bhauma ) there are certain virtues that may be called mental tirthas (in a figurative sense ). According to them “truthfulness, forbear ance, restraint of the senses, compassion for all beings, straight-forwardness, charity, self-control, contentment, celibacy (brahmacarya), sweet speech, knowledge, patience, austerity, are tirthas and the highest tirtha is purity of mind.’ They further state that a man who is avaricious, wicked, cruel, hypocritical and immersed in pleasures of senses is still sinful and impure even if he bathes in all tirthas and that fish are born and die in holy waters but they do not go to heaven because their minds are not purified and that even charity, sacrifices, austerity,

1264 a. iisa para garai # wat u ratara: ar *yat: yra: BETA 108.9.

  1. तीर्थान्यनुसरन् धीरः श्रधानो जितेन्द्रियः । कृतपापो विशुध्येत किं पुनः शुभकर्मकृत्॥ अश्रद्दधानाः पाप्मानो नास्तिकाः स्थितसंशयाः। हेतुद्रष्टा च पञ्चैते न तीर्थफल

pa: ary 77. 125 and 127 q. by afetao pp. 5-6, a.fer. p. 4 (which explains CTTAT TETTUFETET TITAaffū ara a TÚTh45 ) These verses occur also in , itt az 56, 52-53.

  1. पापानां पापशमनं धर्मवृद्धिस्तथा सताम् । विज्ञेयं सेवितं तीर्थ तस्मात्तीर्थपरी भवेत्॥ सर्वेषामेव वर्णानां सर्वाश्रमनिवासिनाम्। तीर्थ फलप्रद ज्ञेयं नात्र कार्या विचारणा facuya III. 273, 7 and 9.

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cleanliness, frequenting sacred places, learning-all these are not tirthas, if the mind is not pure. 1267 The Brahmapurāṇa ( 25.4-6 ) states ‘a heart that is wicked is not purified by baths at holy places, just as a vessel in which surā (liquor ) was carried remains impure even after being washed with water hundreds of times, that tirthas, gifts, vratas, or (residence in ) hermitages do not purify a man whose heart is wicked, who resorts to hypocrisy and whose senses run away (are uncontrolled). Wherever a man who has his senses under control may dwell, there are present Kuruksetra, Prayaga and Puskara’. The Vāmanapurāṇa has a fine1267a Rūpaka about the soul being a river full of the water of control, flowing with truth and having character as the bank and the waves of compassion (for all beings) and states that the soul cannot be purified by water. The Padmapurana (II,39.56-61) extends the meaning and scope of tirthas by remarking that places where Agnihotra and sraddha are performed, a temple, a house where Veda is being studied, a cowpen, the place where a soma drinker dwells, parks, a place where the Asvattha exists, a. place where Purāna is being recited or where one’s teacher

stands or where a chaste housewife dwells, or where a father v and a worthy son dwell are all holy.

Numberless tirthas and holy shrines have been mentioned from ancient times. The Matsyapurana states 1268 that Vayu declared that there are 35 millions of tirthas in the sky, in the ærial regions and on the earth and all of them are centred in the Ganges; while the Vamanapurana 46.53 states that there are 35_millions of Lingas. The Brahmapurana says that the number of tirthas and shrines is so large that they cannot be

  1. सत्यं तीर्थ क्षमा तीर्थ…तीर्थानामुत्तमं तीर्थ विशुद्धिर्मनसः पुनः।…जायन्ते च नियन्तेच जलेष्वेव जलौकसः। न च गच्छन्ति ते स्वर्गमविशुद्धमनोमलाः॥…दानमिज्या तपः शौचं तीर्थसेवा श्रुतं तथा। सर्वाण्येतान्यतीर्थानि यदि भावो म निर्मलः॥ स्कन्द, काशी 6. 28–45, पद्म, उत्तरखण्ड 237. 11-28; compare मत्स्य 22.80 (सत्यं तीर्थ दया तीर्थ० ).

1267 a. आत्मा नदी संयमतोयपूर्णा सत्यावहा शीलतटा दयार्मिः। तत्राभिषेकं कुरु पाण्डुपुत्र न वारिणा शुध्यति चान्तरात्मा॥ वामनपुराण 43. 25.

  1. तिनः कोट्योऽर्धकोटिश्च तीर्थानां वायुरब्रवीत्। दिवि भुव्यन्तरिक्षे च तत्सर्व जाह्नवी स्मृता॥ मत्स्यपुराण 110.7, नारदीय (उत्तर) 63.53-54, and पद्म IV. 89. 16-17 and V. 20 150 (last पाद is तानि ते सन्ति जाह्नवी); वराह 159.6-7 षष्टिकोटिसहस्राणि पष्टिकोटिशतानि च । तीर्थान्येतानि देवाश्च तारकाश्च नभस्तले। गणितानि समस्तानि वायुना जगदायुषा॥; तिस्रः कोट्योधकोटी च तीर्थानि भुवनत्रये । तानि स्नातुं समायान्ति गाया सिंहगे गुरो॥ ब्रह्मपु. 175. 83; तस्माच्छृणुध्वं वक्ष्यामि तीर्थान्यायतनानि च। विस्तरेण न.EOZ

शक्यन्ते वक्तं वर्षशतैरपि॥ ब्रह्मपुराण 25.7-8.

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enumerated in detail even in hundreds of years. The Vanaparva 1269 remarks that Naimisa is the best ) tirtha on the earth and Puṣkara in the ærial region, while Kuruksetra is the most distinguished in all the three worlds and that all the ten thousand crores of tirthas are present in Puskara (chap. 82.21). New tirthas were added from time to time and the monetary benefits derived by the permanent residents and particularly by the tirtha priests led them to prepare numerous māhātmyas of an apocryphal character and father them on Vyāsa, the reputed author of the Mahābhārata and the Purāpas. Most of the writers of digests on tirthas follow a process of selection. The Tirthakalpataru of Laksmīdhara, one of the earliest digests (about 1110-1120 AD), devotes more than half the work to Vārāṇasi and Prayāga alone, assigns only two or three pages to such famous tirthas as Puskara, Prthūdaka, Kokāmukha, Badarikāśrama, Kedāra. The Nrsimhaprasāda (Tirthasāra) mostly deals with tirthas in the Deccan and southern India such as Setubandha, Pundarika (modern Pandharpur), Godavari, Krsnā-venyā, Narmadā. The Tri sthalisetu of Nārāyaṇabhatta devotes two-thirds of it to Benares and its sub-tirthas and the rest to Prayāga and Gayā. This unequal treatment arose from various causes, such as the locali ties where the authors lived, their familiarity with the holy places and their predilections. There was also another tendency among the authors of Purānas, Māhātmyas and digests viz. that of great exaggeration and over-statement which is often repellent. If a man reads the description of one tirtha and does not discount much as sheer hollow laudation, he is likely to feel that a pilgrimage to a certain tirtha will yield all the desires in this life as well in the next and that after Visiting a holy tirtha like Kāśi or Prayāga he need not go to any other tirtha, nor need he perform any yajña or act of charity and the like. A few striking passages may be cited here. The Vanaparva remarks that 1270 even gods and sages secured

ASTITU).

  1. पृथिव्यां नैमिषं तीर्थमन्तरिक्षेच पुष्करम् । त्रयाणामपि लोकानां कुरुक्षेत्रं विशि sau nava 83.202, q. by affern. p. 19 and affiancat p. 178; ou explains: नैमिषारण्ये कृतं पुण्यं पृथिव्यामेव सन्ततिसंपत्तिसार्वभौमादिपदप्राप्तिहेतुरित्यर्थः, अन्तरिक्षे aarrearif any goane suaret:i. The same verse occurs in

#*** 109.3, 2 ( 3 qeve 27.87) and the first half in afaa 7. 37. oh e h

  1. young perHrar: otr: yeri E HAPARATAT: yura Hear न्विताः॥ तत्राभिषेकं यः कुर्यात्पितृदेवार्चने रतः । अश्वमेधादशगुणं फलं पाहुर्मनीषिणः ॥ वनपर्व 82. 26-27; Farurat ate rahsia

(5th aug, 27.78 wamepand

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perfection at Puskara and that whoever takes a bath there and devoutly worships gods and his pitrs secures rewards ten times of what the performance of Aśvamedha might give. About this very tirtha viz. Puskara, the Padmapurāṇa says that there is no holier tīrtha in this world. The Vanaparva (83. 145) in its eulogy of Prthūdaka asserts that Kuruksetra is holy, that Sarasvati is holier than Kuruksetra and that Pșthūdaka is holier than all other tirthas. The Matsyapurāṇa puts the 1271 comparative holiness of several tirthas thus ’the waters of the Sarasvati purify after (one bathes for) three days, those of Yamunā in seven days, those of the Ganges at once, while the water of the Narmadā purifies a man at sight of it.’ In its eulogy of Vārāṇasī the Kūrm a-purana states ’there is no place higher than Vārānasi nor will there be one’ (I. 31. 64). The ‘inveterate habit of exaggeration goes so far that it is said that by merely residing in Kāśi till one’s death not only does a man become free from the great sin of brāhmana murder but from the never-ending cycle of births and deaths and is not born again.1272 The Lingapurāṇa says the same thing. The Vāmana purāṇa remarks 1273 that mukti (release from samsāra) can be secured in four ways, viz. by knowledge of Brahman, by śrāddha at Gayā, by loss of life in repelling the carrying away of cows and by residence in Kuruksetra and that those who die in Kuruksetra never come down (to the earth). Mere residence in Kāśi was so much lauded that the Matsya (181. 23), the Agni (112. 3) and other Purāṇas say that after repairing to Kāśi one should smash one’s feet with a stone (in order that

TW

  1. farn: Fritad av Farèa I : yaría Trgu araraa ATHETI TT, trenug 13,7, RFT 186.11. The Hogar TATAFOT (Mysore ed.) I. 1.130 has a very similar verse ’ ratara: fara: qaragare जाह्नवी स्नानमात्रेण दर्शनेनैव नर्मदा॥ 0911272. 31 deqaatata T atatatag Eha a Frada.

gry rasa sai

fatto i HFT 182. 16-17, q. by aiutato p. 17 (which reads प्राकृतश्च that is explained as संसारबन्ध) and तीर्थचि. p. 345 which quotes the passage from fore, but those verses are not found in chap. 92 of the लिङ्गपुराण (Venk. ed.) which deals with वाराणसीमाहात्म्य. लिङ्गपुराण I 92.63 is a TFITTO EU Turaat: g ua: HIT HAN 7 gavai;

TH T a ara raatery call foç. 1. 92. 94. The verse si aegaara occurs in re, isfiaus 25. 67.

  1. THI TWITTg vitae veơi VHTT TIN: gi jea BÍh em चतुर्विधा॥ ग्रहनक्षत्रताराणां कालेन पतनाद्भयम् । कुरुक्षेत्रमृतानां च पतनं नैव विद्यते॥ वामन Fouvoro ETTU 33.8 and 16; the first occurs in ary. 105.16, a 115.5-6.

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one may not be induced to visit another tirtha) 1274 and stay in Kasi forever.

The Brahmapurana classifies tirthas into four divisions 1275 viz.daiva (created by gods), asura (those associated with such asuras as Gaya), arsa (those established by sages ) such as Prabhāsa, Naranārāyaṇa and mānusa (created by kings like Ambarisa, Manu, Kuru) and provides that each preceding one is superior to each succeeding one. It enumerates six rivers to the south of the Vindhya and six rivers having their sources in the Himālayas as most holy and as devatirthas, viz. Godavari, Bhimarathi, Tungabhadra, Venika, Tapi, PayosnI, BhagTrathi, Narmada, Yamuna, Sarasvati, Visoka, and Vitasta.. Similarly, Kāsi, Puskara and Prabhāsa are devatirthas (Tirthapr. p. 18). The Brahmapurāṇa (175. 31-32) assigns daiva, asura, arsa and manusa tirthas respectively to the Krta, Treta, Dvāpara and Kali yugas.’

4 There is a good deal of discussion in the Purāṇas and digests about those who are entitled or have the eligibility or capacity (adhikara) for tirthayātrā. The Vanaparva 1276 provides that brahmanas, ksatriyas, vaisyas and sudras, when they have bathed in holy places, are not born again. The same work further states that whatever sin a man or a woman may have committed from birth, the moment a person takes a bath in the holy Puskara all that sin vanishes. 1277 Therefore not only men but women also had the right to undertake tirthayātrā. The Matsyapurana 1278 goes further and asserts that ‘Avimukta

1OTIOJ

0 1274. अश्मना चरणौ हत्वा वसेत्काशीं न हि त्यजेत्। आग्ने 112.3; अविमुक्तं यदा. गच्छेत् कदाचित्कालपर्ययात् । अश्मना चरणौ भित्वा तत्रैव निधनं व्रजेत् ॥ मत्स्य 181.23, which last is quoted in तीर्थकल्प. p. 16; अश्मना चरणौ हत्वा वाराणस्यां वसेन्नरः। कूर्म I. 31.35 q. by तीर्थप्र. p. 140.

  1. चतुर्विधानि तीर्थानि स्वर्गे मत्र्ये रसातले। दैवानि मुनिशार्दूल आसुराण्यारुषाणि च। मानुषाणि त्रिलोकेषु विख्यातानि सुरादिभिः ।…ब्रह्माविष्णुशिवैर्देवनिर्मितं दैवमुच्यते । ब्रह्मपुराण 70. 16-19 q. by तीर्थप्रकाश p.18, which also quotes the verses from ब्रह्मपुराण 70. 33-35 about the twelve rivers (देवतीर्थs). आरुष stands for आर्ष. Vide ब्रह्म 70.33-40 for examples of the four kinds of तीर्थ,

  2. ब्राह्मणाः क्षत्रिया वैश्याः शूदा वा राजसत्तम । न वै योनौ प्रजायन्ते स्नातास्ती) महात्मनः। वनपर्व 82. 30-31 q. by तीर्थम. p. 19 (which reads न वियोनि वजन्त्येते,

meaning ‘are not born in a condemned or low body’).

_1277. जन्मप्रभृति यत्पापं स्त्रिया वा पुरुषेण वा। पुष्करे स्नातमात्रस्य सर्वमेव प्रणश्यति। वनपर्व 82. 33-34 g. by तीर्थप्र. p. 23.

  1. नानावर्णा विवर्णाश्च चण्डाला ये जुगुप्सिताः। किल्बिषैः पूर्णदेहाच प्रको पातकैस्तथा। भेषजं परमं तेषामविमुक्तं विदुर्बुधाः। मत्स्यपुराण 184. 66-67, कूर्मपुodha 42-43 q. by तीर्थकल्पतरु p. 26, तीर्थप्र. (on p. 140 ), तीर्थचि. p. 140,

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(Vārāṇasi ) is the highest cure for men of numerous castes, for men not (recognized as ) belonging to any particular varna, for cāndālas who are abhorred (by people ) and for persons whose bodies are full of diseases and of aggravated sins.’ It is stated in the Vāmanapurāṇa: 1279 persons of all the four āśramas, (i. e. brahmacārins, householders, forest hermits and sannya sins ) by bathing in the tirtha (mentioned by it ) save seven generations in their families and that persons belonging to the four varnas and women, when they bathe in tirthas with devotion, see the highest goal. It was provided by the Brahmapurāṇa that a brahmacārin can undertake a pilgrimage only if ordered or directed by his guru, and that a householder whose wife is alive and is chaste must go on a pilgrimage with her; otherwise he would not reap the fruit of pilgrimage. The Padmapurāṇa (Bhumikhanda chap. 59-60 ) narrates the story of a vaiśya called Kļkala who went on a pilgrimage with out his virtuous wife and did not reap the fruits of a long pilgrimage (bhāryām vinã yo dharmah sa eva viphalo bhavet, 59. 33). The Tirthacintāmaṇi and Tirthaprakāśa quote a passage (from the Kūrmapurāṇa) which glorifies Vārānasi ( called Avimukta there ) as follows 1280 ‘brāhmaṇas, ksatriyas, vaiśyas, śūdras, persons of mixed castes (varṇasankara), women, mlecchas and others who are born in evil forms and are of mixed blood, worms, ants, birds and beasts when they die in Avimukta are born as human beings in Benares and no one guilty of sins dying in Avimukta goes to Hell’ As regards 1281 women and sūdras, a smrti verse provided ‘Japa, tapas, pilgrim age to holy places, becoming an ascetic (sannyāsin), efforts to attain mastery over mantras and worshipping deities (as a priest)–these six lead to sinfulness in the case of women and

  1. ब्रह्मचारी गृहस्थश्च वानप्रस्थो यतिस्तथा। कुलानि तारयेत्स्नातः सप्त सप्त च सप्त च॥ ब्राह्मणाः क्षत्रिया वैश्याः स्त्रियाः शूद्राश्च तत्पराः। तीर्थस्नाता भक्तियुताः पश्यन्ति परम El apayro 36. 78-79.

  2. =EU:n asu: FIET HETETUT FEET OF GOT: पापयोनयः॥ कीटाः पिपीलिकाश्चैव ये चान्ये मृगपक्षिणः। कालेन निधनं प्राप्ता अविमुक्ते वरा नने।…शिवे मम पुरे देवि जायन्ते तत्र मानवाः । नाविमुक्ते मृतः कश्चिन्नरकं याति किल्बिषी।

H 1. 31. 32-34, ATYTI 181. 19-21 q. by aura. p. 346, afeja. p. 139 (which quotes from yttur and adds araih ya: STERER TI Piran ईश्वरानुगृहीता हि सर्वे यान्ति परां गतिम् । नाविमुक्ते मृतः कश्चिन्नरकं याति किल्बिषी। कर्म 31. 31-34 q. by aura p. 346, afin. p. 139. The same verses occur in I. 33. 18-21.

  1. ratratar a # ari aarti ara ilegar ** treuresarial नि षट् ॥q. by तीर्थप्र p. 21, ascribed to मनु by भट्ठोजि in त्रिस्थलीसेतुसारसंग्रह p.aman

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śūdras.’ This was explained away by stating that this text refers to undertaking pilgrimage without the husband’s permis sion (in the case of a woman) and as to a sūdra in such a way as to be opposed to the primary duty of a śūdra to wait upon learned brāhmaṇas (as laid down in Manu X. 123). Kātyā yana1282 as quoted in the Vyavahāramayukha provides ‘whatever a woman does that relates to (benefit in) a future state (i.e. state after death) without the permission of her (husband’s) father, husband or son, would become fruitless.’ It is clear therefore that it was recognized early that tirthayātrā was a popular way - for redemption of sins in the case of all classes of men and women. Though a Hindu woman succeeding as heir to her husband’s estate has only a limited and qualified ownership over it, judicial decisions have recognized that she can alienate a small portion of her husband’s estate for the expenses of a pilgrimage to Gayā for performing her husband’s śrāddha for the latter’s spiritual benefit or of a pilgrimage to Pandharpur. Vide Muteeram v. Gopal 11 Beng. L. R. 416; Darbari Lal v. Gobind 46 All. 822; Ganpat v. Tulsiram 36 Bom, 88 (pilgrimage to Pandharpur).1283 It was also provided that there was no question of untouchability 1284 when bathing in holy waters.

  1. Arī u ztrat GT HET ga arifano T UTETTUTER are Frat. q. by sy. #. , p. 113; this verse is quoted by ago on aa I. p.327 as from आदित्यपुराण and औवदेहिकं is explained as व्रतानि.

  2. Strangely enough, the Calcutta High court has held that a widow cannot validly alienate a part of her husband’s property inberited by her as heir for a pilgrimage to Benares; vide Hari v. Bajrand 13 C. W. N. 544 at p. 547. But a gift to the temple of Jagannātha at Puri for bhog (offerings of cooked food) to the deity and for the maintenance of the priests there for the salvation of the husband and the members of his family and for the widow’s own salvation was upheld by the Privy Council in Sardar Singh v. Kunj Behari 49 I. A. 383. As seen in note 1294 below, a person on returning from a pilgrimage had to honour and feed brāhmanas. In Dinanath v. Hrishikesh 18 C. W. N. 1303, 1306, where a widow on returning from a pilgrimage to Gayā for the benefit of her husband’s soul incurred a debt for feeding brāhmanas and her husband’s relatives and alienated a portion of her husband’s property, it was held that the debt was one for a spiritual purpose and was binding on the reversioners after the death of the widow.

  3. after rate per estraga TUTAZIE 7 Feria qual E. q. by mirars on is p. 169, Fraz. I. p. 122. This is variously explained, The af. p. 41 says ‘aper Faare gegaanraarfareferitoareysi il दोषायेत्यभिधानात् । स्पृष्टास्पृष्टिर्न दुष्यतीति वचनं पक्वान्नशुद्धौ कल्पतरुकृता लिखिसे तीर्थ Tauzia au yra i ara ya

g a ri aha FK ETI. Vide above/ note 750 for the same quotation. The Jigg. p. 130 explains: aturęt spe=24*** स्पर्शने नाचमनस्नानादि.

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There is a verse of Bphaspati: ‘At holy places, in marriages, in a religious festival (or procession), in a battle, when there is an invasion of the country and when a town or village is on fire, no blame attaches on the ground of incurring contact with untouchable persons or things.’s birt

In order to guard against the facile assumption that without a change of heart or change in one’s sinful mode of life a mere physical act of pilgrimage and bath in holy waters would be enough, some of the texts in the Mahābhārata and Purānas adopted two propositions: viz. the one noted above that it is the pure mind that is a real tirtha and further emphasized that it is better to stay at home and perform all the duties of a householder including the perform ance of vedic sacrifices than to go on a pilgrimage. The Sānti parva 1285 in the dialogue between Tuladhāra and Jājali (a brahmana proud of his tapas) asserts that purodāsa is the holiest of offerings, that all rivers are (holy like ) Sarasvati and all hillocks (and not merely Himālaya and the like ) are holy, that one’s soul is a tīrtha and advises Jājali not to be a guest (i. e, to be wandering in quest of tirthas ) to several countries. The Tirthacintāmaṇi and Tirthaprakāśa quote passages from the Brahmapurāṇa that a brāhmaṇa should wander about tirthas after his capacity to perform sacrifices has come to an end, that it is better for a man to stay at home and perform the duties of an householder when he has the capacity and authority to perform iṣtis and yajñas, and that all the tirthas do not come up (in their rewards ) to the performance of agnihotra. 1286 The Kurmapurana 1287 has the following remark able verses on this point. That person who abandoning his proper duties1287 resorts to tirthas does not reap the fruits of

0 1285. पुरोडाशो हि सर्वेषां पशूनां मेध्य उच्यते। सर्वा नद्यः सरस्वत्यः सर्वे पुण्याः शिलोच्चयाः। जाजले तीर्थमात्मैव मा स्म देशातिथिर्भव। एतानीदृशकान् धर्मानाचरनिह जाजले । कारणधर्ममन्विच्छन् स लोकानाप्नुते शुभान् । शान्तिपर्व 263.40-42. नीलकण्ठ explains: ‘यत्रैवात्मसमाधानं तत्रैव सर्वाणि तीर्थानि सन्तीत्यर्थः ।

  1. यज्ञाधिकारेप्यथवा निवृत्ते विप्रस्तु तीर्थानि परिभ्रमेत।…यस्येष्टियज्ञेष्वधिकारि तास्ति वरं गृहं गृहधर्माश्च सर्वे । एवं गृहस्थाश्रमसंस्थितस्य तीर्थे गतिः पूर्वतरेनिषिद्धा । सर्वाणि तीर्थान्यपि चाग्निहोत्रतुल्यानि नैवेति वयं वदामः। ब्रह्मपुराण q. by तीर्थकल्पतरु p. 9, तीर्थचि. pp. 5-6 and तीर्थप्र. p. 19. Vide नारदीय (उत्तर) 62. 22 for the first verse,

  2. यः स्वधर्मान् परित्यज्य तीर्थसेवां करोति हि। न तस्य फलते तीर्थमिह लोके परत्र च॥ प्रायश्चित्ती च विधुरस्तथा यायावरो गृही । प्रकुर्यात्तीर्थसंसेवां यश्चान्यस्तावना जनः॥ सहाग्निर्वा सपत्नीको गच्छेत्तीर्थानि यत्नतः । सर्वपापविनिर्मुक्तो यथोक्तां गतिमाप्नुयाता है। ऋणानि त्रीण्यपाकुर्यात्कुर्वन्वा तीर्थसेवनम् । विधाय वृत्तिं पुत्राणां भार्या तेषु निधाय च ॥ कूर्म II, 44,20-23.

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pilgrimage in this world as well as in the next. A person who has to undergo an expiation (for a sin), or who is a widower or who is a householder of the yāyāvara 1288 type or similar persons may resort to pilgrimages. One may go to holy places with his vedic fires or with his wife; he becomes free from all sins and secures the best goal as stated above. One who wants to go on pilgrimages should pay off the three debts, should provide means of maintenance for his sons and should consign his wife to their care.’

Ancient writers on Dharmaśāstra favoured pilgrimages by prescribing, as stated in the Visnu Dh, S., that 1289 no money was to be demanded from a Vedic student, a forest hermit, an ascetic, a pregnant woman and a pilgrim by a ferryman or by a toll officer and that if he took money from such persons he was to be made to return it. But this prescription was not invariably followed even by Hindu Kings. The Rājatarangiṇi (VI. 254-255 and VII. 1008) notices that a tax was levied on Kashmirians performing śrāddhas at Gayā.1296 It appears that Siddharāja king of Anahilavād (1095-1143 A. D.) levied a tax on

Igrims going to Somanātha at the frontier town Bahuloda. that he remitted the tax at the intercession of his mother and that the tax thus remitted amounted to 72 lakhs of rupees every year (this last may be an exaggeration to glorify Siddharāja).1290 a Moslem kings levied this tax. It appears that a great writer called Kavindrācārya took up the cause of Hindu pilgrims visiting Prayāga and Kāśi and so eloquently pleaded it before Emperor Shah Jehan that the latter remitted the tax altogether

se

  1. A householder is said to be of two sorts, Salina and yāyāvara. The latter is one who subsists by picking up grains that fall down when the corn that is reaped is taken from the fields to the house or thresbing floor or who does not accumulate wealth or who does not earn his livelihood by officiating as a priest or by teaching or by accepting gifts. Vide H. of Dh. vol. II. pp. 641-642 and notes 1501-1504. For the three debts to Gods, Manes and sages, vide. H. of Dh, vol. II. pp. 270 and 425.

  2. garraraq reyuranatufahrOTT Tê: sitrefit FAQ arasal az agi para I Facuuk V. 132-133.

  3. Tsart 4:

D

ū n at CETAHE: : VITETEYTT972:11 gr rent v Parafarmah Tiaa: ra. VI. 254-55. The valiant एरमन्तक of परिहासपुर who had relieved Kashmir residents from the tax at Gaya was drowned in Vitastā (by queen Didda) with a big stone tied round his neck.

DE 1290 a. Vide Bom. G. vol. 1. part 1 p. 172 and Prabandha-cintamani (tr, by Tawney p. 84).

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and conferred upon the great scholar 1291 the title of ‘Sarva vidyā-nidhāna’. People throughout India felt such relief at the remission of the tax that congratulatory letters and addresses (several of them couched in very poetic language) poured upon Kavindrācārya. These have been published in a work styled ‘Kavindra-candrodaya’ by Dr. Har Dutta Sharma and Mr. M. M. Patkar (in the Poona Oriental series), a characteristic verse from which is quoted below.1292 In a remarkable copper plate Inscription in Sanskrit 1293 and Kannada issued by the Hoysala king Narasimha III in Māgha sake 1200 (1279 A, D.) it is said that the king granted the revenues (amounting to 645 niṣkas a year) of a village called Hebbāle to the pilgrims of Kāśī and to god Sriviśveśvara for the purpose of enabling the pilgrims to Benares (including those from the whole of Karṇāțaka, from the countries of Telingaṇa, Tulu, Tirhut, Gauda and others) to pay off the tax levied by the Turuṣkas (Moslem kings ).1293

The digests quote certain verses of the Brahmapurāṇa about the rites to be performed when a person decides to start on a pilgrimage. The Brahmapurāṇa provides that the intend ing pilgrim should restrain his senses the previous day, should observe a fast and on the next day he should offer wor ship to Ganesa, the gods, the pitřs and honour good brāhmaṇas according to his ability and when he returns from the pilgrimage he should offer similar worship and honour.1294 The digests

  1. Vide I. A. vol. 41 (1912) p. 7 at p. 11 for an account by the late M. M. Haraprasad Shastri of the abolition of the pilgrim tax by Shah Jeha n.

  2. येन श्रीसाहिजाहाँ नरपतितिलकः स्वस्य वश्यः कृतोऽभूत्किं चावश्यं प्रपन्नः पुनरपि विहितः शाहिदाराशकोहः । काशीतीर्थप्रयागप्रतिजनितकरयाहमोक्षकहेतुः सोय श्रीमान्क

Tag ut autant TETTE: 11 ent r . 23 No. 169. There is possibly a veiled allusion to गजेन्द्रमोक्ष in the words ‘ग्राहमोक्ष’.

  1. Vide Epigraphia Carnatica, vol. 15 No. 298 pp. 71-73 (contain ing transliterated text) and p. 12 of the dynastic list; the important words in Kannada are ‘Ella-ksetravāsi-galu Turahkarige … Kula karnnātigaru Telugaru… Tulu-Maleyları… Tirabhukti-garu… Gavudigaru’ &c. This inscrip tion indicates that the expression Turuskadanda’ occurring in certain Gahadvāla Inscriptions such as those in E. I. IX at p. 305, E. I. XIII. p. 295.

E. I. XIV. p. 195 meant a levy imposed by Moslem raiders and rulers.

  1. 7: antraeisarai a negrita: # gå te

F avara: yra प्रमत्तः सम्पूजयेद्भक्तिनम्रो गणेशम्॥ देवान् पितॄन् बाह्मणांश्चैव साधून धीमान् पितुन् ब्राह्मणान पूजयेच्च। प्रत्यागतश्चापि पुनस्तथैव देवान पितॄन् ब्राह्मणान् पूजयेच्च। ब्रह्मपुराण . by तीर्थ To p. 9, afeira, p. 6 (explains una gra garea ga r elaya:), a144

(Continued on next page)

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explain that on return there is no fast and no worship of Ganesa. He should perform śrāddha in which there is plenty of ghee, honour three brāhmaṇas (at least) with the offer of sandalwood paste &c. and then make a resolve (sankalpa) to go on pilgrim age. The Vayupurana 1295 and the digests lay down that (after the worship of Ganesa, the planets and the deities) he should put on the dress of a kārpati viz, wear a copper-ring, a copper bracelet and reddish garments. Bhattoji (p.5) states that according to some the apparel of kārpaţika is to be put on by a pilgrim going to Gayā. The Padma (IV. 19. 22) prescribes the pilgrim’s dress for other tirthas also. The Tir. C. adds that this dress is to be worn only on the journey to a tirtha, when the pilgrim is in a tirtha, but not at the time of performing his daily duties such as taking meals (p. 9).

There is a difference of opinion among the digests as to whether tonsure of the head is obligatory when starting on a pilgrimage. The Padmapurana 1296 and Skandapurana appear to make it obligatory. The Tirtha-Kalpataru does not 1297 refer to tonsure at all, while a fast at a tirtha is declared by it to be optional. The tendency of later digest-writers is generally to make every religious act more elaborate and harder. The tonsure of the head and beard was prescribed for a sacrificer

( Continued from the last page) p. 23 (which states ‘सुसंयतः पूर्वदिने कृतैकभक्तादिनियम इति केचित् , ब्रह्मचर्यादि युक्त इति तु युक्तम्।।). In Dinanathv. Hrishikesh 18C.W.N. 1303 this passage of the Brahmapurāṇa is quoted and relied upon. These verses occur in नारदीय ( उत्तर) 62.24-25). The स्कन्दपु. (काशीखण्ड 6.56-57) and पद्म have similar verses: तीर्थयात्रां चिकीर्षुः प्राविधायोपोषणं गृहे। गणेशं च पितृन् विप्रान् साधू शक्त्या प्रपज्य च । कृतपारणको हृष्टो गच्छेसियमधूक पुनः । आगत्याभ्यर्थ्य च पितन् यथोक्त फलभाग्भवेत् ॥ पद्म, उत्तरखण्ड 237. 36-38. ब्रह्म 76.18-19 provide नान्दीमुखश्राद्ध, देहशुद्धि, ब्राह्मणभोजन, remaining celebate and not talking with patita people, when one is on a pilgrimage to sąraci. 21295. उद्यतश्चेद्रयां गन्तुं श्राद्धं कृत्वा विधानतः । विधाय कार्पटीवेषं कृत्वा ग्राम प्रदक्षिणम् । ततो ग्रामान्तरं गत्वा श्राद्धशेषस्य भोजनम् । वायुपु. 110.2-3.q. by तीर्थचि. p. 7, तीर्थम. p.29 (which explains ‘कार्पटीवेषः ताम्रमुद्राताम्रकङ्कणकाषायवस्त्र धारणम्।). The तीथचि. remarks that although these requirements are mentioned in connection with Gaya, these hold good as to pilgrimages to all holy places. Besides, this kārpatika apparel is to be worn only when actually travelling and not when the pilgrim performs his daily duties or takes his meals or offers sraddha.

Jobo 1296. तीर्थोपवासः कर्तव्यः शिरसो मुण्डनं तथा। शिरोगतानि पापानि यान्ति भण्डार नतो यतः। पद्म (उत्तरखण्ड 237. 45), स्कन्द (काशीखण्ड 6. 65). 71297. तीर्थोपवासश्च फलविशेषार्थः। तीर्थमभिगम्य व्रतोपवासनियमयुक्तस्यहमव गाहमानस्त्रिरात्रमुषित्वा सर्वपापैः प्रमुच्यते स्वस्तिमांश्च भवतीति देवलबचनात् । तीर्थकल्प 11

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when undertaking such solemn Vedic sacrifices as Catur māsyas and Agnistoma 1298 The termination of the stage of Vedic studenthood (samavartana) was also marked by tonsure.1299 Further, tonsure was prescribed when undergoing prāyaścitta for sins (vide p. 122 above). The Tir. C. and Tir. Pr. both quote a verse of Visnu 1300 from the Smrtisamuccaya, viz, ‘at Prayaga, on a pilgrimage, on the death of one’s father or mother one should cut one’s hair; but one should not cut one’s hair without cause.’ The Mit. on Yāj. III. 17 quotes a verse as follows: ‘On the Ganges, in Bhaskaraksetra, on the death of one’s father, mother and guru, at the time of consecrating Vedic fires and at a somu sacrifice-tonsure is prescribed in these seven cases. Some read ‘satsu’ and therefore they take the first two words as

meaning on the Ganges only at Prayaga.’ Both Tir. C.and Tir. Pr. quote a verse 1301 which says that tonsure and fast are acts that must be done at all tirthas except at Kuruksetra, Viśālā (Ujjayini or Badarikā), Virajā (river in Orissa) and Gayā.’ In the case of a snātaka, all the hair except the top-knot is cut and

  1. Vide Sat. Br. II. 6. 3. 14 ff. (S. B. E. vol. 12 pp. 448). AAI

  2. Paraskara gr. II. 6. 17, Khadira gr. III. 1.2.23, Sai. gr, III. 1, 1-2 (S. B. E. vol. 29. p. 314, p. 408, p.91 respectively). The Khadira gr. is ‘prasya vapayet sikhavarjam kesasmasrulomanakhani.’

  3. मनुष्याणां तु पापानि तीर्थानि प्रतिगच्छताम्। केशमाश्रित्य तिष्ठन्ति तस्मा तद्वपनं चरेत् ॥ पद्म, पातालखण्ड 19. 21; उपवासदिने मुण्डनमपि। प्रयागे तीर्थयात्रायां पितृमातृवियोगतः । कचानां वपनं कुर्याद्वथा न विकचो भवेत्॥ इति स्मृतिसमुच्चयधृत विष्णुलिखितवचनात् । तीर्थचि. p. 7, तीर्थप्र. p. 28. This verse is नारदीय (उत्तर) 62. 28. The मिता. on या. III. 17 quotes the following verse: गङ्गायां भास्कर क्षेत्रे मातापित्रोमुरोम॒तौ ॥ आधानकाले सोमे च वपनं सप्तसु स्मृतम् ॥. भास्करक्षेत्र is प्रयाग acc. to some and कोणाक acc. to others. It is not correct to translate tadhane’ as ’ in the Garbhadhana ceremony’ (as Dr. Chaudhuri does on p. 55 of his English Intro. to गङ्गावाक्या०), आधान by itself in धर्मशास्त्र works generally means अग्न्याधान. गर्भाधान is referred to by the word निषेक or गर्भाधान itself. भास्करक्षेत्र is really कोणार्क and not प्रयाग, which latter is called प्रजापतिक्षेत्र in मत्स्य 104.5 and 111. 14.

  4. मुण्डनं चोपवासश्च सर्वतीर्थवयं विधिः । वर्जयित्वा कुरुक्षेत्र विशालां विरजां गयाम् ॥ वायुपु. 105.25q. by तीर्थचि. p. 14 (ascribes to स्कन्दपुराण), तीर्थप्र. p. 50 (ascribes to देवल and स्कन्द). The तीर्थप्र. (p. 50) refers to the view of. तीर्थकल्प ‘यद्यपि कल्पतरुकारेण तीर्थे मुण्डनं नोक्तं न वा तत्र प्रमाणं दर्शितं तथापि मुण्डनं चोपवासश्चेत्यादिवाक्यस्य सकलशिष्टपरिगृहीतत्वात्तत्कर्तव्यमेव 7. The तीथचि. p. 32 also does the same. In the गंगावाक्या० second half is read as वर्जयिता गयां गङ्गां विशालां विरजां तथा॥ and is said to be from स्कन्दपुराण. The बालम्भर on या. III. 17 explains विरजं as दक्षिणदेशस्थं लोणारक्षेत्रमपि विरजमित्यादित्यपुराण में The first half is अग्नि 115.7 and the whole verse is ascribed to अग्निपुराण byFouNDEDY the पृथ्वीचन्द्रोदय folio 141a and occurs also in नारदीय (उत्तर) 62.45. M

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in the case of women whose husbands are living only two finger breadths of hair are cut. Vrddha-Hārīta (IX. 386–387) lays down that in the case of women whose husbands are living tonsure of the head should not be carried out, but that holding up all their hair only three finger-breadths should be cut off, Other smrtis like Āpastamba in verse (I. 33-34), Angiras verse 163, Yama 54-55, Parāśara q. by the Mitāksarā on Yāj. III. 263-264. lay down that tonsure is limited to the cutting of two finger-breadths of hair in the case of woman (nārī). Par. M. 1302 II. 1. p. 291 reads ’evam nārīkumārīnām’ and holds that nāri means here a woman whose husband is alive’. Although the smrti passages occur in the section on prāyaścitta still by analogy they are to be applied to the tonsure in holy places. As regards widows, ascetics 1303 and sūdras all hair are to be cut. The Tirthaprakāśa finds fault with Vācaspatimiśra for saying that there is no tonsure on the Ganges. When there is such a conflict of views, the final decision rests with the usage of each country or the individual’s choice. The Tir. K. (p. 10) appears to hold that honouring the pitrs at the time of starting on a pilgrimage is specially obligatory on a man with means. The texts make a difference between kṣaura and mundana. The latter means ‘shaving the hair on the head as well as the moust ache and beard,’ while ksaura means only shaving the head. Therefore the Nāradiya says that all sages did not prohibit kṣaura even at Gayā but only mundana is forbidden there 1303c and there is no mundana on the Ganges anywhere except at Prayāga. The Tirthendusekhara (p. 7) gives it as its opinion that tonsure and fast are not obligatory but are only kāmya (i. e. to be done if certain rewards are desired) and points out that śistas do not resort to these two at many tirthas.

S

  1. kaiuti uro FaSTUS Hea: aa da Ti… HariHugh

toga je ART FUTH HUR au Aar on T. III, 263-264; सवान् केशान् … मुण्डनं भवेत् ॥ इत्यस्य प्रायश्चित्तप्रकरणे श्रुतस्याकांक्षातौल्येनात्राप्यन्व ara I anerarà aini h daar aq=ti aien. pp. 50-51.

  1. aa: en fuar hitava aial garaTT: I 117 मिश्रास्तु-वर्जयित्वा गयां गङ्गां विशालां विरजां तथा इति पठित्वा गङ्गायां न मुण्डनमिति

gital T fufa:37€* TORT TṢTE CUTTIEQ I atq. p. 51.

1303 a. गयादावपि देवेशि श्मश्रूणां वपनं विना। न क्षारं मुनिभिः सवानिषिद्धं चेति कीर्तितम्॥ सश्मश्रुकेशवपनं मुण्डनं तद्विदुर्बुधाः। न क्षौर मुण्डनं सुभ्र कीर्तितं वेदवेदिभिः॥ Freia (TF) 62. 54-55, amach argrat que el ibid chap. 62,52.

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The Purāṇas and digests devote some attention to the mode of travel. The Matsya (106. 4-6) states that 1304 if a pilgrim goes to Prayāga in a conveyance drawn by bulls he falls into hell and his pitrs do not accept the water offered by him at the holy place and if a pilgrim because of riches or avarice or foolishness goes in a conveyance (not drawn by bulls) all his effort (as a pilgrim) becomes fruitless and therefore a pilgrim should avoid journey in a conveyance. According to the Kalpataru (on Tirtha p. 11) using a conveyance is forbidden only in the case of pilgrimage to Prayāga (and not in the case of other tirthas), while the Tir. C. (p. 8) and Tir. Pr. (p. 45) quote a verse 1305 which provides that if a pilgrim uses a cart drawn by bulls he is guilty of govadha (killing a cow), if he travels on horse-back (or in a horse-drawn carriage) his pilgrimage yields no fruit, if he is carried by men (in a palan quin or the like) he secures only half the merit but if he travels bare-footed then he wins the full merit. The Padma-purana. (IV. 19. 27) has a similar verse. The Tir. Pr. p. 34 quotes a verse from the Kūrmapurāṇa that those who are unable to perform a pilgrimage otherwise do not incur blame (or loss) by making use of a conveyance drawn by men or a chariot which is drawn by mules or horses. Similarly, a verse of the Visnupurana 1306 quoted by both Tir. C. and Tir. Pr. (pp. 34-35) provides that one should always go on a journey wearing shoes and holding an umbrella in the rains or in summer and armed with a staff at night or in a forest. The Viṣnudharmottara takes a more practical view when it says that to make a pil

  1. प्रयागतीर्थयात्रार्थी यः प्रयाति नरः क्वचित्। बलीवर्दसमारूढः शृणु तस्यापि यत्फलम्॥ नरके वसते घोरे गवां क्रोधो हि दारुणः। सलिलं न च गृहन्ति पितरस्तस्य देहिनः॥ एश्वर्यलाभमोहाद्वा गच्छेद्यानेन यो नरः। निष्फलं तस्य तत्सर्व तस्माद्यानं विवर्जयेत्॥ मत्स्य. 106. 4-5 and 7. These verses are quoted by तीर्थचि. p. 8 (its reading ऐश्वर्यलाभ माहात्म्यात् is better ) and तीर्थप्र. pp. 33-34. The verse ऐश्वर्यलाभमाहात्म्यात. is q. by माय. तत्व p. 492. The कूर्म (I. 37. 4-5) has the verse ऐश्वर्याल्लोभमोहाद्वा।… वर्जयेत्. The गङ्गावाक्या० p. 13 reads ऐश्वर्यमदमोहेन and remarks ‘मत्स्यपुराणीय वचनस्य प्रयागयात्राप्रकरणस्थत्वात् ऐश्वर्यमदशून्यस्यैव प्रयागगमनेपि दोषाभावः।.’

  2. गोयाने गोवधः प्रोक्तो हययाने तु निष्फलम्। नरयाने तदर्धं स्यात् पद्भ्यां तच्च चतुर्गणम्॥ q. by गङ्गाभक्ति p. 13, तीर्थचि. and तीर्थप्र.; ‘उपानद्भ्यां चतुर्थीशं गोयाने गोवधादिकम् । पद्म० IV. 19.27.

_1306. वर्षातपादिके छत्री दण्डी राज्यटवीषु च। शरीरत्राणकामो वे सोपानत्कः सदा व्रजेत् ॥ इति विष्णुपुराणीयवचनेन निष्प्रतिपक्षसदाशब्दस्वरसात् तीर्थयात्रायामपि उपान परिधानमावश्यकामति । तर्थिचि. pp. 8-9. This verse is विष्णुपु. III. 12. 38; नारदीय (उत्तर) 62. 35 is almost the same; तीर्थानुसरणं पद्भ्यां तपः परमिहोच्यते॥ तदेव कृत्वा ANE यानेन स्नानमात्रफलं लभेत्॥ विष्णुधर्मोत्तर III. 273. 11-12.

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Declaration before starting

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grimage on foot is the highest tapas (austerity) and that if a pilgrimage be made in a conveyance the pilgrim will reap only the reward of the bath. The Tir. Pr. (p. 35) allows the use of a vessel to reach holy places like Gangāsāgara which cannot be reached otherwise.no

The Tristhali-setu (pp. 1-3) has a long discussion about the sankai pa 1307 (declaration) to be made at the time of start ing on a pilgrimage. The conclusions reached are that the declaration should not include the names of all the holy places intended to be visited, but should expressly state the last one up to which one desires to go, that persons from southern or western India should make a sankalpa about Gayā (and pilgri mage to Prayāga and Kasi will be implied) and that a person from East India should make a sankalpa about Prayaga (and pilgrimage to Gayā and Kāśi will be included as a matter of course) and that (as an alternative method) a man from south or west India should at first make a sankalpa about pilgrimage to Prayāga, then while in Prayāga he should make a sankalpa about visiting Kasi and then in Kāśi he should make a sankalpa about visiting Gayā. A pilgrim from Eastern India should first make a sankalpa about Gayā, then, while in Gayā, he should make one about Kāśi and so on. The Tirthaprakāśa (p. 326) appears to criticize the first method proposed by the Tristhalisetu and states its own view to be that those who intend to visit many sacred places should make a sankalpa in the form ‘I shall perform pilgrimage’ (Tirtha-yātrāmaham karisye). The Tirthaprakāśa, however, approves of the second method proposed as an alternative,

That the merit of a pilgrimage could be collected in a vicarious manner is laid down by the Smrtis and Purānas. Atri (50-51) provides 1308 ‘He for whom an effigy made with kusa grass intending it as a representative is dipped in the waters of a holy place secures one-eighth part of the merit’ (that he would have secured by himself bathing in the waters). If a man takes a bath (in a holy place) having in view (the benefit

  1. The sankalpa may take the form sit 349 raqqa 751*** फलसमफलप्राप्तिकामोऽमुकतीर्थयात्रामहं करिष्ये।

  2. aura staff aivaring hai ngrêst f 32Hİ FIT मातरं पितरं वापि भ्रातरं सुहृदं गुरुम्। यमुद्दिश्य निमज्जेत द्वादशांशफलं लभेत् । अत्रि 50-512 The first verse is quoted as पैठीनासि’s by तीर्थकल्प. p. 11 and by तीर्थचि. pp. 13 14 and occurs in * (Tarsi 6. 64); the 2nd is q. by .aga. 492, as from a अत्रि. The गङ्गावाक्यावली (p. 59) reads लभेत्तु सः and attributes it to गरड fitel

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of his mother, father, brother, friend or guru, these latter receive one-twelfth of the fruit of the pilgrimage). Another verse of Paithinasi says that he who visits a holy place for money (wages) from another gets only a 16th part of the merit, but he who goes to a tīrtha while bent on another purpose or errand (such as study, business, waiting on a guru) 1309 reaps only half the merit. The Visnudharmottara has a similar verse. It was owing to this idea of collecting merit and God’s Grace that wealthy men built Dharmaśālās, tanks, and annasattras and wells for the conveniences of pilgrims and the planting of trees by the sides of roads had in view the comfort of pilgrims as well as of the general public. The Prabhāsa-khanda remarks ‘A wealthy man who enables another to perform pilgrimage by providing his own money or conveyances gets one-fourth of the merit of the pilgrimage.’ 1310

The Prāyaścittatattva of Raghunandana quotes from the Brahmāndapurāṇa some verses which enumerate fourteen acts that a pilgrim has to give up after reaching the Ganges viz. sauca (punctilious performance of bodily purification), ācamana (sipping water on various occasions in the day), hair (dress ing), wearing nirmālya (flowers taken away after being offered in worship), repeating the Aghamarṣaṇa hymn (Rg. 190. 1-3), shampooing the body, sports, acceptance of gifts, sexual dalliance, devotion to another tirtha, praising another tirtha, the gift to others of clothes (worn by oneself), striking any one and swimming across the water of the tirtha.

One noticeable rule is that, though Manu III, 149 requires strict examination of the ancestry and learning of brāhmanas to be invited at a śrāddha, some of the Puranas provide 1311 that

___1309. पैठीनसिः। षोडशांशं स लभते यः परार्थेन गच्छति। अर्ध तीर्थफलं तस्य यः

e fai afdicht. p. 11, p. 4. p. 492 (explains creia aaaticar प्रसङ्गेन उद्देश्यान्तरप्रसङ्गेन), तीर्थप्र. p. 36 (प्रसङ्गोत्र गुरुसेवाध्ययनवाणिज्यादिरेव विहिता FATEXET:). This is found in Fire (atsito chap. 6.63). The first half is car VI. 237.43.

  1. यश्चान्यं कारयेत् शक्त्या तीर्थयात्रां तथेश्वरः । स्वकीयद्रव्ययानाभ्यां तस्य पुण्यं चतुर्गुणम्॥ प्रभासखण्ड q. by तीर्थप्र. p. 36; तीर्थ प्राप्यानुषङ्गेण स्नानं तीर्थ समाचरेत् । AFET Foratra M a ll 1 8.12 q. by aa. I. p. 132 and - 46 (affe) p. 11. Almost the same verse occurs in tag. VI. 237, 41-42; vide

CUYA AT III. 273.10 for a similar verse,

  1. तीर्थेषु ब्राह्मणं नैव परीक्षेत कथंचन। अन्नार्थिनमनुप्राप्त भोज्यं तं मनुरब्रवीत् | tar V. 29.212 and adgaror q. by alhou p. 10; TETET Tiara 19

Tha:I TATUÍTarqisey E at T OTII (IHQUE) quoted By gear gray folio 130 b; ayaqqat restareisarteffi a gihigugąra 1917 7TH TIÑA ar Mahaço (Firsît. 6. 56-57).

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Tirtha brāhmaṇas to be preferred

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one should not enter upon an examination of the worth of brāhmaṇas at holy places and this view is endorsed by seve ral digests such as the Kalpataru on tirtha (p. 10), the Tir. C. (p. 10) and the Tir. Pr. (p. 73). The last work remarks that brāhmanas who are known for certain to possess defects deser ving condemnation should be avoided. The Varāhapurāṇa goes1312 so far as to say that at Mathurā a pilgrim should prefer to honour a brāhmana born and bred up in Mathurā rather than a brāhmana who has studied the four Vedas (but is a stranger to Mathurā). Similar passages from the Vāyu and Skanda purāṇa have been quoted above in note 910 and there is another similar passage in Skanda, It is provided by the Vāyupurāṇa1313 that when a son goes to Gayā, he should invite only those brāhmanas that have been settled in Gayā by Brahmā and that such brāhmanas are above ordinary mortals, that when they are gratified the gods together with one’s pitrs become pleased, that one should not enter upon a consideration of their family, their character, their learning or their austerities and that when the Gayā brāhmanas are honoured the man doing so secu res release (from samsāra). In Vāyu 106. 73-84 and Agni 114. 33-39 and Garuda it is narrated that, after Gayasura fell down and asked for boons which were granted by Visnu, Brahmā bestowed upon the Gayā brāhmaṇas 55 villages and Gayātirtha extending over five krośas, gave them well-appointed houses, desire-yielding cows and trees, but he enjoined on them not to beg or accept a gift from others. The brāhmaṇas, however, greedy as they were, officiated at a sacrifice performed by Dharma (Yama) and begged him for fees and accepted them. Then Brahmā cursed them that they would always be in debt and took away the Kāmadhenu and Kalpavrksa and other gifts. The Agnipurāṇa 1314 (114. 37) adds that Brahmā cursed them to be bereft of all learning and to be full of greed. The brāhmanas then begged Brahmā to favour them with some means of liveli hood (as they had been deprived by the curse of Brahmā of all that had been bestowed on them). Brahmā pitied them and told them that they would maintain themselves at Gayā-tirtha

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  1. gadā TREATY ATYT TEHETI AYTII aa Facueue 21:1 STIÀ FATT I F 373: 41a ata feI atte 165. 57-58.

  2. यदि पुत्रो गयां गच्छेत्कदाचित्कालपर्ययात्। तानेव भोजयद्विमान्न बहाणा के Wanitat: 31HETTANT EN ( TOTT?) gar: 1 at 82. 25-22, FOUNDED 14

1314 ftuar pe pari a starea EMT er fathasar Ti Jooral Tracy | BT 114, 36-37.

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till the end of the world and that those who would perform Śrāddha at Gayā and worship them (by engaging them as officiating priests and pay them) would secure the merit of having worshipped Brahmā. From this it is clear that the Gayā brāhmaṇas at the time of the composition of the section on Gayā at the end of the Vayupurāṇa possessed the same characteristics as the modern Gayā brāhmaṇas (Gayāls or Gayāwals as they are called) and made the Gayā pilgrimage their business even then (as now). One of the early historic references to Gayāl brāhmaṇas occurs in the Saktipur copper plate of king Laksmanasena of Bengal in his 6th year (i. e. about 1183 A. D.)1315.

The result of this teaching of the Purāṇas was that the brāhmaṇas at Gayā became a guild or a close corporation and the Gayāwals resent the intrusion of an outsider. Disputes between Gayāwals and outside priests and cases of Gayāwals have come before the courts and have gone up even to the Privy Council in England. It has been a usage for orthodox Hindu pilgrims going to Gayā to shave themselves at the river called Punpun, 1315a then on arrival at Gayā to worship the feet of one of the Gayāwal brālmaṇas. The Gayāwal himself or his agent takes the pilgrim to the sacred spots (Vedīs) in and around Gayā. The priest is paid a fat fee near the Akṣaya-vata and the Gayāwal puts a garland of flowers on the folded hands of the pilgrim and pronounces the word ‘suphala’ and utters a blessing that the pilgrim’s ancestors would go to heaven on account of the pilgrim’s visit to Gayā. In order to keep this business in their own families the Gayāwals have adopted loose and peculiar customs. If a Gayāwal is sonless he makes a gift of his office (called gadi or gaddi) to another Gayāwal, who describes himself as the adopted son of the Gayāwal making the gift. There is no real adoption in the strict sense. Therefore, the so called adopted son retains his rights in the family of birth, he is not severed from his natural family and it is not rare to find that one Gavāwal claims to have succeeded to four gādis (i. e. claims to be the son adopted by several persons simultaneously). The Gayāwals have got books in which they enter the names and addresses of

  1. Vide E. I. vol. XXI. p. 211 at p. 219 sagt haaga-17 ब्राह्मणहरिदासेन प्रतिगृहीतपञ्चशतोत्पत्तिकक्षेत्रपांटकाभिधानशासनविनिमयेन. 1 1315 a, The EyOT says: ATTOTETİ T eata stora auriga:gat FOUNDED

महानद्यां श्राद्धं स्वर्ग पितृनयेत्॥ q. in पृथ्वीच. folio 141a.

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their clients, who sign such entries and enjoin upon their des cendants to make members of that particular Gayawal family their gurus whenever they might visit Gayā. Thus large incomes and properties come to the hands of the Gayāwals. They send their agents throughout India, who bring as many pilgrims as possible. In Lachman Lal v. Kanhaya Lal the Privy 1316 Council had to deal with the case of a Gayāwal who claimed to be an adopted son without loss of his interest in the property of the natural family on the ground of these peculiar practices of the Gayāwals and that claim was upheld. In Lachman Lal V. Baldeo Lal 1317 the Patna High Court gives a brief summary of the origin, history and customs of the Gayāwals, remarks that though in former times there were several hundred families of Gayāwals their number is now reduced to about 150, that the Gayāwals so-called gaddi is not a hereditary office, but only a business to which a good will is attached. The Calcutta High Court decided in Dwarka nath Misser 1318 v. Rampertab Misser that persons who require religious ceremonies to be performed for their benefit are at liberty to choose the priest by whom they shall be performed, that plaintiffs are not entitled to a declaration that they along with defendants are exclusively entitled to officiate as priests when pilgrims, on their way to the holy city of Gaya, perform the sraddha ceremony of their ancestors on the bank of the sacred river Punpun, and that the plaintiffs could be given a declaration that they are entitled to officiate as priests for such pilgrims as may choose to employ them for the pur pose of religious ceremonies and that the defendants are not entitled to prevent the plaintiffs from the exercise of their calling. In Narayan Lal 1319 v. Chulhan Lal the Calcutta High Court decided how the books containing the names and addresses of pilgrims kept by a joint family of Gayāwals were to be divided at the time of the partition of all the properties of the family.

The literature on tirthas is probably far more extensive than on any other single topic of Dharmaśāstra. Not to men tion the Vedic Literature, the Mahābhārata and the Puranas

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  1. 22 Cal. 609 at pp. 615-618 (P. C.) = 22 I. A. 51. 1317. 2 Patna Law Journal 705. 1318. 13 C. L. J. p. 449. 1319. 15 C, L.J. P. 376.

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contain on a very modest calculation at least 40000 verses on tirthas, sub-tirthas and legends connected with them. In the Vanaparva (chap. 82-156) and Salyaparva (chap. 35-54) alone there are about 3900 verses on tirthayātrā. To mention only a few of the Purānas, the Brahmapurāṇa devotes about 6700 verses (i. e, nearly half of its total extent of 13783 verses) to tirthas, the Padma about 4000 verses out of the 31000 verses of the first five khandas, the Varāhapurāṇa devotes about 3182 verses to tirthas (out of which about 1400 refer to Mathura) out of about 9614 verses, the Matsya about 1200 verses out of 14002. Besides these, the following well-known digests and works on tirthas deserve mention, The Tirthavivecana-kānda of the Kalpataru of Laksmidhara (G.O.S. series); the Caturvarga-1320 cintāmani of Hemādri (1260-1270 A. D.) contained a section on tirthas (no Ms, has yet been discovered); the Tirthacintamani of Vācaspati (1450-1480 A. D.) published in B. I. series; the Tirtha sāra, part of Nrsimhaprasāda about 1500 A, D. (published in the Sarasvati-bhavana series); the Tristhalisetu of Nārāyanabhatta (about 1550-1580 A, D.) printed by the Anandāsrama Press, Poona; Tirthasaukhya, a part of Todarānanda (1565-1589 A. D.); Tirthatattva or Tirthayātrāvidhitattva of Raghunandana whose literary activity lies between 1520-1570 A. D. (printed in Bengali characters and over and above the 28 tattvas of his Smrtitattva); Tirthaprakāśa by Mitramiśra about 1610-1640 (published in the Chowkhamba Sanskrit series); the Tristha lisetusāra-sangraha of Bhattoji (about 1625); Tristhalisetusāra sangraha of Nāgesa; the Tirthendusekhara of Nāgesa or Nāgoji (published in the Sarasvatībhavana series, Benares, 1936). There are several works on tirthas (not yet printed) mentioned in H. of Dh. vol. 1. p. 554, of which the Tirtharatnākara of Anantabhatta composed at the order of Anūpasimha is probably the largest work on tirthas (ms, no. 1822 in the Anup Library at Bikaner). Besides these there are special works on indivi

  1. Vide H. of Dh, vol. 1 p. 354 n. 838 which shows that Hemādri had completed his section on tirtha when he commenced the Parisesa-khanda. It may be noted that the Fartuciha and the art this had the work of Hemādri on tirtha before them. For examples, the IT p. 53 TOT च हेमाद्यादिवादिपुराणवाक्यानि ब्राह्मणस्यापि मरणविधायकानि: p. 55 विशेषस्त हेमाद्रीयशरीरोत्सर्गविधेरवगन्तव्यः’ ; the तीर्थप्रकाश pp. 122, 123, 136, 377 refer to

Ate’s quotations from the magtru, vrau gror, Arnfördrag and agree OEK respectively, which unmistakably refer to tirthas and p. 478 speaks of FOUND तीर्थहेमाद्वि.

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dual tirthas such as the Gangā-vākyāvali 1321 (on the Ganges) of Vidyāpati (1400-1450 A. D.) published by Dr. J. B. Chaudhuri; Kāsimţtimokṣa-vicāra of Suresvarācārya (published in the Sarasvatībhavana Texts series, Benares 1936); the Gayāśrāddha-paddhati of Raghunandana, the Purusottama ksetratattva of Raghunandana (published by Jivananda). Only printed works have been drawn upon in this work (except where expressly stated otherwise).

The preliminaries before starting on a pilgrimage to any tirtha prescribed by the purāṇas and digests may be brought together. On a certain day (when a person has decided on tirtha-yātrā) he should take only one meal, then the next day he should shave himself (according to most digests) and observe a fast; then on the day after the fast he should perform his daily duties, should make a sankalpa (declaration of intention) in the form ‘I shall perform a pilgrimage to such and such a place and I shall worship Ganeśa and my favourite deities for the accomplishment of the pilgrimage without obstacles’; offer worship to Ganesa, to the planets (nine) and his favourite deities with five or sixteen upacāras,1322 then perform a pārvana-śrāddha with plenty of ghee according to his own gļhyasūtra, honour three brāhmanas at least and donate some money to them. Then he should put on a pilgrim’s dress as described above (p.573), go round the village in which his house is located (or at least round his own house), reach another village not more distant than one krośa (two or two and half miles) and break his fast by eating the remainder of the food cooked and ghee used for the śrāddha (this applies to pilgrimage to Gayā). He may break his fast

  1. The last verse of the Gangāvākyāvali is fourFTAST sfi ferragror! Tratat cu: FATOTT saril. This verse shows that the famous Maithila scholar Vidyāpati at least provides the authorities on which the work is based. Some scholars hold that it is really Vidyāpati who wrote the work for commemorating the queen who had honoured and patronized him, The 2nd Introductory verse claims the work as Visvāsa-devi’s own. In the araar of Errafa the last verse is faruF HITTA…forri araa T aar:…atl (D. C. ms. No. 216 of 1881-82.

  2. For the sixteen and five upacaras, vide H. of Dh. vol. II. pp. 729-730. The g ag tror (Anandasrama ed.), Teraz, chap.26.90-12 mention 16, 12 or five upacaras as follows: 3TH TP THETAT पुष्पं चन्दनधूपं च दीपं नैवेद्यमुत्तमम् ॥ गन्धं माल्यं च शय्यां च ललितां सुविलक्षणामू जालमा च ताम्बूलं साधारं देयमेव च। गन्धानतल्पताम्बूलं विना ध्याणि द्वादश। पाद्याष्यंजल नैवेद्यपुष्पाण्येतानि पञ्च च॥.

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History of Dharmaśāstra

[Vol.

in his own house in the case of other tirthas) and then start. Then the next day he should bathe with pure clothes on and then put on his pilgrim dress and start on his pilgrim age in the forenoon with his face to the east, preferably bare-footed. There are two views here. Some say that on the day on which a man reaches a tirtha he should observe a fast, while the other view is that the pilgrim should fast on the day previous to his reaching the tirtha. In the first case he will have to perform a grāddha on the day of the fast and in that case he cannot actually taste the remnants of śrāddha food but should only smell the cooked food. The Kalpataru (on tīrtha p. 11) and the Tirtha-cintāmaṇi (p. 14) quote Davala for the proposition that a fast on reaching a tirtha is not obligatory, but if observed yields special merit.VE