Tirtha-pratyämnäyäh: Ranking of Hindu
Pilgrimage Sites in Classical Sanskrit Texts
By RiCHAED Salomon, Chicago, IU.
I. Introduction
In the introduction to his recent study of Hindu tirthas, Surinder
Mohan Bhardwaj says: "Although the religious literature suggests
that some places aro of greater sanctity than others by eulogizing them
more or less, it gives no uniform basis for such a ranking. The bases for
ranking can only be established by applying objective criteria, which in
turn can be derived from a synchronic field study."* It is evident that
Bhardwaj was not aware of a little-noticed but very important passage
appearing in a number of medieval texts on dharma-sästra, entitled
Tirtha-pratyämnäyäh (henceforth abbreviated as TP), or "Tirthas as
Equivalent Substitutes [for Penances]."
The intended purpose of tliis passage is to prescribe pilgrimage to
holy sites as an optional alternative to the performance of such penances
as the präjäpatya-krcchra.^ The text assigns to each of the major holy-
rivers, towns, and other sites of India the value of a particular number I
of penances for a particular distance travelled. Thus, although such was !
not its primary intent in its original context, the passage in effect I
provides a relative evaluation of the main tirthas of India. Bhardwaj
and other writers on the subject have failed to utilize this important
source in studies of the relative value of tirthas.
II. The Text
An early expression of the notion of pilgrimage (tirthayäträ) as a ;
substitute [pratyämnäya) for penance [präyascitta) appears in Paräsara
Smrti XII. 64:
Dviyojane tirthayäträ krcchram ekarn prakalpitam.
'A pilgrimage of two yojanas is considered equivalent to one krcchra- !
penance.' In this early reference, the equivalent of one penance is given '
* Subindbr Mohan Bhardwaj: Hindu Places of Pilgrimage in India.
Berkeley: Univ. of California 1973, pp. 9—11.
^ A twelve days' penance, defined in Yäjnavalkya Smrti III. 318—319.
Often referred to in the text as simply krcchra.
simply in terms of pilgrimage in general, without reference to the parti¬
cular place which is the goal of the pilgrimage. It is not until the 12th
century A.D. that we find the fully developed form of this idea in the
Smrtyarthasära (SAS) of Srldhara,^ which according to P. V. Kane was
written between c. 1150—-1200 A.D.* Sridhara himself was not the
inventor of the scheme, as he cites the method of calculating the bene¬
fits of tirthas in terms of penances as having been used by "The authors
of compendia on tirthas (tirthakalpakära)." Unfortunately, none of the
texts on tirthas earlier than the 12th century has survived, except for the
Tirthavivecanakä-rjda of Laksmidhara's Krtyahalpataru, which does not
contain a section on Tirtha-pratyämnäya. Most of the later texts which
contain versions of the TP cite the SAS as their source, so it appears
that Sridhara's was the authoritative, if not the original, version of the
TP.
On the other hand, the TP appears in various versions in a number of
later texts on such subjects as tirtha and präyascitta. The earhest of these
is Madanapäla's Madanapärijäta (MP)* (c. 1360—1390 A.D. according to
Kane.*) Other versions appear in Näräyana Bhatta's TristhalisetuP the
Präyascittasära of the Nrsimha-prasäda,^ the Präyascitta-mayükha of
Nilakantha Bhatta," and Nägoji Bhatta's Prdyascittendusekhara.^'^ The
Madanapärijäta (p. 755) and Nrsimhaprasäda (p. 206) cite the Smrti-
sarngraha as a source ; but this text is not extant.
These later versions of the TP tend to follow the text either of the SAS
or of the MP, though some present a mixed version. The Tristhalisetu
follows the MP for the most part, and the Nfsimhaprasäda follows it word
for word ; whereas the Präyascitta-mayükha and the Präyascittendusekhara
generally agree with the SAS. Most of the later texts are more or less
abbreviated from the original, except for the Tristhalisetu, which has the
most complete text, and contains some additional passages not appearing
in the SAS and MP.
» Poona 1912. (Anandäsrama Sanskrit Series. No. 70.), pp. 151—154.
* P. V. Kane: History of Dharmaiästra. Poona ^^1974, vol. I p. 337.
8 Calcutta 1893. (Bibliotheca Indica. Work no. 114.) pp. 755—759.
« Op.cit. vol. I p. 389.
' See the Tristhaliseiupraghalfake Sarvatirthavidhipraghafpäkhyah Prathamo
Bhägah.Ed. ÖeiVäpuÄcärya and BhävtjÄcärya. Kääi: Chandraprabha Pr.
1908, pp. 14-17. This part of the Tristhalisetu is not included in the Änan-
däärama Sanskrit Series edition (no. 78, 1915). The present author has
critically edited and translated the 8ämänya-pragha}{aka of the Tristhalisetu and hopes to publish it in the near future.
* Bonares 1934. (Princess of Wales Saraswati Bhavan Sanskrit Sories.
No. 54.), pp. 206—209.
« Bombay: Gujerati Pr. 1940, pp. 58—61.
10 Poona 1931. (Anandäsrama Sanskrit Series. No. 100.), pp. 13—14.
104 Richabd Salomon
Below is the synoptic text of the TP as it appears in its two oldest
versions in the SAS and the MP. In the discussion of the text, the
readings of the SAS will be taken as authoritative, it being the earlier of
the two. The later versions of the TP for the most part have little to add, with the exception of the TSS, which will be cited occasionally.
Smrtyarthasära
1. Puränasmrtitirthakalpesu ca
tirthaphalam godänasamam dasa-
dhenusamum satadhenusamam go-
sahasraphalam agnihotraphalam
punyestiphalam yajnaphalam asva-
medhaphalam upapätakanäsanam pätakanäsanarn mahäpätakanäsa-
nam upaväsaphalam trirätrapha-
lam krcchraphalam cändräyana-
phalam paksopaväsaphalam mäso-
paväsaphalam sanmäsopaväsaplia- lam sarnvatsaropaväsaphalarn lahhed ityädivacanesv arthavädaprasamsäm visarjya sarvatra yogyatayä krcchrä- ni parikalpya tlrthaphaläny uktäni.
Tirthasarngrahakärair api tathai-
voktäni. Käyakrcchräcarana[read tjMjsaktänärn pätityaparihärärtham asmäbhis tathaivocyante ca.
2. Tatra Bhägirathyärn snänam
sastiyojanagatänämsadabdakrcchra- samam. Atra yäträyojanavrddhau yojanasyärdhakrcchro vrddhih.
Madanapärijäta
1 Atha tirthayäträsnänam. Tatra
samülatvapradarsanärtham Äditya-
puränoktam kimcil likhyate: Pät),.
dave räjyaläbhäya duritopasamäya ca I Srikrsnanäradavyäsasrikai),.
thendräjalomasaih / Märkandeya- jmlastyäjasaptarsipramukhaistathä/
Dvädasadvädasäbdäni krcchräny
ädäya bhaktitah / Tirthair akurvann ity ädi Ädipuräne srüyate kathe-fti.
[Read 'ity Ädipurätie']
Smrtisamgrahasmrtyarthasärädibhir
uktaprakäro'smäbhir api likhyate.
2. Tatra sarnkalpapürvvakarn pad-
bhyärn sastiyojanägatasya Bfiägira- thyäm snänam sadabdakrcchrasa- mam. Atra ekaikasya yäträyojanas- ya vrddhäv arddhakrcchravrddhih
kalpaniyä. Sastiyojanägatasya sa-
dabdatvät dasayojanägatasyäbda-
präyascittam bhavati. Evam trtiyärn - sädhikakrosäd ägatya Bhägirathyärn
vimddhasnänenaikah krcchro bha¬
vati, madhye cet parvvatädibhir vyavadhänarn bhavati. Parvatädya-
bhäve märgasya durgamatve ca
yojanägatasya saktasya Gangäsnä- nam ekah krcchro blmvati. Asaktasya
SAS
3. Pürvam saptamätrkä räksasa-
bhayän nadyo'bhuvan. BJiaye gate
punar devyo'bhuvan. Tato nadisus-
kakhätesu Bhägirathi saptavarnä
saptadhä'vahat. Täsu Visnugangä- disaptamätrkäijMrn sakrt saptagan- gäsu snänarn pädakrcchrasamam.
4. Prayäge dvigunam. Gangä-
dväre Gangäsägarasarngame caivam.
Väränasyärn Gangä'tiva durlabhä.
Samudränte pw^yam na ganyate.
Väränasyärn mahäpätakarn na pra-
visati. Tatra mrto mukta eva.
5. Sarvayäträ desäntarabhäsäbhe- davisaye mahäparvatavyavadhäne mahänadivyavadhäne satcaturdviyo- jananyünä bhavati.
6. Yamunäyäm snäne tu dvädasa-
[veSiA'dvyahda-'^ krcchrasamam vim-
satiyojanagatasya. Mathuräyärn
dvigunam. Sarasvatyäm caturab-
dakrcchrasamam catvärirnsadyoja-
nagatasya. Prabhäse Dväravatyäm
ca dvigunam. Etayor nadyor yoja-
navrddhau pädakrcchravrddhih.
7. Drsadvatisatadruvipäsävitastäsa-
rävatimarudvrddhäsiknimadhumati -
payasvini [v.l. payasvati] ghrtava-
tyädidevanadisu snänam trirnsat-
krcchrasamarn pancadasayojanaga- tasya. Candrabhägävetravatisarayü- gomatldevikäkausikinityajaläman- däkiiiisahasravakträpaunahpunyä-
MP
arddhayojanäd ägatasya saktasyäpi märgasya durgatve ca arddhayojanäd ägatasya tv evarn kalpaniyam.
3. Pürvvarn saptamätrkä räksasa-
bhayän nadyo jätäh. Täte ca bhaye
punar devatä abhuvarns tato nadyah suskäh. Tesu sthänesu Bhägirathi samägatä bhavet [sie]. Täsu Yisiya-
gangädisaptamätrkänämäsu Gangä-
su sastiyojanägatasya sadabda-
krcchratulyam.
4. Prayäge Väräijtasyärn Gangäd-
väre Gangäsägarasarngame ca dvi-
guTfam.
6. Yamunäyäm virnsatiyojanägata- sya snänam dvyabdakrcchrasamam.
Mathuräyärn dvigurtam. Sarasva¬
tyäm catvärimsadyojanägatasya ca-
turabdasamam. Prabhäse Dvära¬
vatyäm ca dvigunam. Yamunä-
sarasvatyor yäträyojanavrddhau pä¬
dakrcchravrddhih. Hräsas tu pürv-
varityä prakalpyah.
7. Drsadvatisatadruvipäsävitastä- irävatimarudvrddhämadhumatipa-
yasvinighrtavatyädidevanadisu snä¬
nam trimsatkrcchrasamam pancada-
sayojanäd ägatasya. Candrabhägä- vetravatisarayügomatidevikäkausi-
kinityajalämandäkinisahasravak- träpaunahpüryyäpüri),apui),yäbähu-
Richabd Salomon
MP
dägandaklvärunyädidevanadisu
snänam pancadasayojanäd ägatasya
pancadasakfcchrasamam. Etäsu ma-
hänadisu parasparasamgame yoja¬
nägatasya krcchratrayam phalam.
8. Samudrägatanadi mahänaditi.
PürvoktadevaTiadinäm samgame yo-
janägatasya satkrcchraphalam.
Anuktasthale yäträyojanasamkhyä vijneyä. Mahänadesu mahänadyard-
dhaphalam. Sonannahänadesu Gan-
gärdhaphalam.
106
SAS
pürnapunyäbähudävärunigaiida -
kyädidevanadisu snänam sodasa-
krcchrasamam dvädasayojanagata- sya. Etäsu parasparasamgame trina- diphalam.
8. Anyäsu samudragäsu mahä-
nadisu satkrcchraphalam.
Mahänadesu mahänadyardhapha- lam. iSortamahänade Gangärdhapha-
lam. Nadesu nadyardhaphalam.
Vairocananadesu mahänadyardlia-
phalam. Puskaratirthesu Prayäga-
samam. Sarnnihityärn tathaiva. Mä-
hismatyädau nityapratyaksägnau homo dasagui},ah.
9. Gayärn [read Ganam] Mahäna-
dim Seturämesvaram Somes'vararn
Bhimesvaram Srirangarn, Padma-
nähharn Purusottamarn, Naimisam
Badaryäsramam Puij^yäraxtyam
Kuruksetram Srisailam Mahälayarn,
Kedäram Puslcararn Eudrakotirn
Narmadämrätakesvaram Kubjäm-
ram Kokämukham Prabhäsarn Vi-
jayesarn Purindram Pancanadam
Gokarnarn ^ankukarnam Bliadra-
kar-narn Ayodhyärn Mathuräm Dvä-
ravatim Mäyäm Avantim Gayärn
Käncirn iSälagrämam Sambhala-
grämarn Kambalagrämam evamädi-
muktikseträni samsevya labhate
Gangäsnänam.
10. Sarvebhyo Väränasi visistaiva.
Mahäprayäge mrtasyäpi muktir eva.
Anyaprayäge maranarn muktibijam.
11. Narmadäyärn caturvimsatiyo- janagatasya caturvimsatikrcchrasa-
9. Godämahänadiseturämesvararri
Padmanäbharn Srirangarn Puruso¬
ttamarn Kuruksetram Naimisarri
Badarikäsramarn Punyäranyarri
Kedärarn ^risailam Mahälayarri
Eudrakotirn Puskararn Narmma-
därn Amrätakesvararn Kubjängarri
Prabhäsarn Kokämukham Vi jaye¬
sam Purindram PaOcanadam Go¬
karnarn Mathuräm Ayodhyärn, Dvä-
ravatirn Gayärn Käncirn Sälagrä-
mam äambhalagrämam ityädimukti-
kseträni samsevya Gangäsamarri
phalarn labhate.
11. Caturvimsatiyojanägatasya Narmadäyärn snänam caturvinisati-
SAS
mam. Kubjikäsamgame dvigurjam.
iSuklatirthe caturgunam. Täpyäm
dasakfcchrasamam dasayojanaga-
tasya. Payosnydm astayojanagata-
syästakrcchrasamam. Tatra sarn-
game dvigunam.
12. Godävaryäm sastiyojanägatasya
tryabdakrcchrasam [read samaml.
Tatra trirnsadyojanagatasyaikäda- satirthesu pratilomänulomasnä^iam sastikrcchrasamam. Vanjaräsamga-
maprayäge taddvigunam. Saptago-
dävaryäm Bhimesvare trigunam.
Kuiatarpatf.e Gayäsamam. Vanja-
räyäm dvädasayojanagatasya dvä-
dasakrcchrasamam. Godävaryärn
vislese samudräntam sadgunam.
Pranitäyäm catuhkrcchrasamarn
caturyojane. Pürnäyäm tadardham
tadardhayojane. KrsrjMvenyäyärn pancadasayojans pancadasakrcchra-
samam. Tungabhadräyäm vimsa-
tiyojanägatasya virnsatikrcchrasa-
mam. Pampäyäm taddvigunam.
Harihare trigunam. Bhimarathyärn, dasakrcchrasamam dasayojanagata-
sya. Kakudmatisarngame pancada-
sakrcchrasamam. Tungabhadrdva- radäsarngame pancavirnsatikrcchra-
samam. Maläpahärinyäm asta-
krcchrasamam astayojanagatasya.
Nivrtydrn satkrcchrasamarn sadyo-
janagatasya.
13. Godävaryärn, yäträvrddhau yo-
jane pädakrcchrah. Simhasthe gurau
sarvatra Jähnavisamam. Kanyästhe
gurau Krsnavenyäm sarvatra ca
Jähnavyardharn, ca grähyam. Tun-
MP
krcchraphalam. Kubjikäsamgame
dvigunam. iSuklatirthe caturgunam.
Astayojanagatasya Tasyäm [read
Täpyäm] astakrcchraphalam. Tathä
Payosnydm api. Atra sarngame
nadesu nadyardhaphalam [sic] dvi-
guijMm.
12. Sastiyojanägatasya Godävary-
yäm tryabdakrcchrasamam. Trim-
sadyojanägatasya ekädasatirthesu
pratilomänulomasnänarn sasti¬
krcchrasamam. Vanjukäpasamgame
dvigunam. Saptagodävare Bhimes¬
vare trigunam. Kusatarpanavanju-
käyäm dvädasayojanägatasya dvä-
dasakrcchrasamam .
Pranitäyäm astayojanägatasyästa-
krcchraphalam. Pürnäyärn tadard-
dham. Krsnaveläyärn yojanasam-
khyayä krcchrasarnkhyä. Tathä
Tungabhadräyäm api. Pampäsam-
game dvigunam. Harihare trigunam.
Bhimarathyärn api yojanasamkhya-
yä krcchrasarnkhyä. Kakudmati¬
sarngame yojanägatasya pancadasa- krcchraphdlam.
Maläpahärinyärn yojanasarnkhyayä
krcchrasarnkhyä. Tathä Nivrtyäm
api.
13. Godävaryyärn yäträyojana¬
vrddhau pädakrcchravrddhih. Simhe
gurau sarvatra Jähnavisamäh.
Kanyästhe gurau Krsnavenyärn sar¬
vatra Jähnavyardham. Tungabha-
108 Richard Salomon
SAS
gabhadräyäm tulästhe gurau Jähna¬
vyardham. Kar kate gurau ca.
Krsijavenyäyärri Malahärisaragame Prayäge trimsadyojanagatasya tritn-
satkrcchrasamam. Bhägirathi [read
' Bhimarathi'] samgame Prayäge dvi-
gwij/im. TungabJiadräsarngame Pra¬
yäge trigunam. Nivrttisarngame Prayäge caturguriam. Brahmesvare
pancagunam. Pätälagangäyärn Mal-
likärjunadarsane sadgurmm. Tatah
pürvarn sastikrcchrasamam. Lingä-
laye dvigunam. Samudrasamgame
caivam.
14. Käveryärn praticimahänadyärn
pancadasakrcchraphalam pancada-
sayojanagatasya. Tämraparnikrta- mäläpayasvinisu dvädasayojanair
dvädamkrcchrasamam .
15. Sahyädripädodbhavä Vedädri-
pädodbhavä nadyah svadairghyä-
nusärenaikadvitrikrcchraphaladäh.
Vindhyasrisailodbhavä dvigunäh.
Himodbhaväs trigunäh- Smrtau pu-
rätie ca yathäkatharncid anuktau
kulyäs trirätraphaladäh. Alpana-
dyah krcchraphaladäh. Sarvatra yä-
tränuktau krcchrasarnkhyayä yoja-
nasarnkhyä syät.
16. Ekayojanagädisadyojanagatäh saritah kulyäh. Tato dvädasayoja-
nagatä alpanadyah. Tatas catur-
vimsatiyojanagatä nadyah-
Samudragäs camahänady ah. MaJiä-
nadisamäkhyäsritäs ca mahänadyas.
Tatropaväsasahitarn nadisnänam
MP
dräyäm tulästhe ravau karkatasthe
vä Gangärdham. Krsnavenyärn Ma-
läpahärisarngame trirnsadyojanä¬
gatasya trirniatkrcchrasatnam . Bhl-
marathisarngame dvigunam. Tun-
gabhadräsanigame trigunam. Nivrt¬
tisarngame caturgunam. Brahmes¬
vare pancagunam. Mallikärjuna- samipePätäla-Gangäyärn sadgunairi.
14. Käveryyäm mahänadyäm dasa-
yojanägatasya pancadasakrcchra-
plialam. Dvädasayojanägatasya dvä-
dasakrcchraphalam Tämraparijji- kirttimäläpayasvinisu .
15. Sahyädripädodbhütä nadyo
yojana- [read yojanä-] vichinna-
praväharüpäs ca dairghyänusärena
yojanägatasyaikadvitrikrcchrapha -
lapradäh. Vindhyasrisailodbhavä
dvigunäh. Himäcalodbhütäs trigu¬
näh. Smrtipuränädisu yathäkatharn¬
cid anuktakulyä yojanägatasyaikad-
vitrikrcchraphalapradäh. Alpana¬
dyah krcchraphalapradäh. Nadyah
dvikrcchraphalapradäh. Mahäna-
dyah krcchratrayaphalapradäh.
16. Ekayojanagädisadyojanagä'iitäh
sravantyah kulyäh. Tato dvädasayo-
janagäntäh alpanadyas caturvirn-
satiyojanagäntäh nadyas caturvim-
satiyojanädhikagä mahänadyah.
Samudragäs ca. Yatra mahänaditi
vyapadesas täs ca mahänadyah.
Upaväsasahitarn mahänadisnünarri
SAS
krcchrasamam, yojanäd arväg api.
SünigardabhisuTiicändälikastagädi-
nadydh päpanadyas ca varjyäh.
!
17. Sarvatra samudrasnänatn darse
käryam. Daivatasamipe sarahsarin-
nadisarngamesu ca käryam. Samu-
drasriäimrnpancadasakrcchrasamani
paücadasayojanägatasya. Prakhyä-
tadevatäsamipe taddvigurfam. Tatra
snätvä taddevadarsane sthänndar-
sane ca trigunam.
18. Setau trirnsatkrcchrasamarn
trirnJadyojanägatasya. Snätvä Rä-
mesvaradarsane sastikrcchrasamam.
Vindhyadesiyänäm Seturämesvare
Jähnavyäm ca trigunarn phalam.
Jähnavikedärayos tathaiva. Daksi-
tjMbdhidesiyänärn Jähnavyäm sad-
guijam. Gangädesiyänärn tu Setu¬
rämesvare sadgunam. Skandadar-
^ sane trimsatkrcchrasamam trimsa¬
dyojanagatasya ca. Yatra Gangä-
sarnjnästi tatra caivam. Sarvatra
bhäsäbhedaparvatädinä yäträhräso
bhavaty eva.
19. Srirangapadmanäbhapuruso- ttam acakrakotamahälaksmidarsane Lavanärnavasnäne trirnsadyojana-
gatasya trirnsatkrcchrasamam. Ke-
däre trigunam. Sarvavaisnavamä- hesvarasaurasäkteyajyesthädipitha- darsane pancadasakrcchrasarnam.
Prakhyäte dvigunam. Ahobale'pi
tathaiva.
MP
yojanäd arväg api krcchrasamam.
Kutsitanämnyo nadyah päpanadyas
ca varjjitäh. Upaväsasahitarn ma-
hänadisnänarn pancadasakrcchra¬
phalam.
17.
Prasiddhadevatäsamipe dvigunam.
Tatra snätvä devatädarsane tu tri-
gmmm.
18.
Vindhyadesiyänäm Setubandharä- mesvare Jähnavy äs trigunaphalam.
Tathaiva Jähnavikedärayor api.
Daksirbodesiyänärn Jähnavyäh sad-
guyMm. GaOgädesiyänärn Setuban-
dharämesvare sadguyam.
Sarvatra bhäsäbhedaparvvatädibhir
vyavadhäne märgasya durgamatve
ca uktayojanasamkhyäto yojana-
sarnkhyähräsena krcchrädiphaläni kalpyäni prayäsädhikyät.
19.
Sarvatra Vaisnavamähesvara-
saurasäkteyapithesu darsanena
yojanasarnkhyayä krcchrasarnkhyä.
Prakhyätesu dvigunam.
110 Richabd Salomon
SAS
20. ^risailapradaksinam sasti¬
krcchrasamam. Srisaila ekaikadvä- radarsane dvädamkrcchrasamam.
Anyesu prakhyätatirthadevatädarsa- nesu satkrcchraphalam. Siddhiksetre Svayarnhhudarsanarn ca trikrcchra- samarn triyojanagatasya.
21. Sarvatra krcchrasarnkhyayä
trayodasayojanasarnkhyä [?] vijne¬
yä. Yatra yatra yad visesatayä
drstarn tac ca grähyam. Sarvatra
desakälavisesena phalaviseso'sty eva.
Sarvatroktadasärnsaphalam tira-
sthasya yojanäd arväg hliavati.
Taträpi krosasarnkhyayä täratam-
yam asti. Sarvatra yäträvrddhau yäträphalam.
22. Yojane yojana upaväsah.
Tathä sati sadupaväsäh präjäpatya iti kalpanä bhavati.
23. Tiryagyavodaräny astäv ürdhvä
vä vrihayas trayah / Pramänam
angulasyoktam vitastir dvädasän- guläh I Vitastidvigunä'ratnis tatah kiskus tato dhanuh / Dhanuhsaliasre dve krosas catuskrosarn tu yojanamj
Särdhagavyütidesam ca yojanarn
paricaksate / Gavyütirn, pancasähas-
radhanurbhih pramite viduh /
MP
21. Anuktesu yojanasarnkhyayä
krcchrasarnkhyä jneyä. Taträpi
devadarsanadesakälavayahsaktiniy.
amavisesena viseso nyünatayä
nyünatä vä jneyä. Yatra ca puräriü- dau yac ca yävac ca visesata uktarri tat tathaiva grähyam. Tirthatirasthi -
tasyäpi yojanaparimität pradesäd
ägamanam antaretiäpi vidhivat
snätvä dhautarn, väsah paridhäya
siroruhesu cärdresu satsu punaJ/,
snätavyam. Evarn dvädasahhih snä-
nair ekah krcchro bhavati.
Translation of the Smrtyarthasära text of the Tirtha-
pratyämnäyäh:
1. In the puränMS, smrtis, and compendia on tirthas, the benefits of !
tirthas are stated in such passages as 'One would obtain a benefit equal I
to the gift of a cow, or of ten cattle, or a hundred cattle, or a thousand '
cows, or the benefit of an agnihotra sacrifice, or a punyesti offering, or a sacrifice (in general), or a horse sacrifice; or one would obtain the benefit of the expiation of a minor sin, or of a sin, or of a great sin ; or the benefit ofa fast (in general), or ofa three-nights' fast, or ofa fcrccAra-penance, or
of a cändräyana-'penance, or of a fortnight's fast, or of a month's fast, or
a six-months' fast, or a year's fast' ; and so on. But besides such meta¬
phorical eulogistic statements, the benefits of tirthas can in all cases be
described by calculation of the appropriate number of fcrccÄm-penances ;
the authors of compendia on tirthas have also described them in just this
way. We will also describe them in this way, in order that those who are
unable to perform bodily penances need not be subject to loss of caste
(due to failure to perform them).
2. In that case, bathing in the Bhägirathi (= Gangä) is equal to six
years of krcchrasP- for those who have gone 60 yojanas (One yojana =
9 miles approximately). For each additional yojana in the journey, there
is an increase of one-half krcchra (in the benefit).
3. Of old, the seven divine mothers, fearing demons, became rivers.
When they were no longer afraid, they became goddesses again. Then
in the dry beds of those rivers flowed the Bhägirathi in seven colors and
seven parts. Bathing once in the seven Gafigä's of the seven mothers,
Visnugaiigä etc., is equal to a päda-krcchra}^
4. (The benefit of bathing) at Prayäga is double ; likewise at Gangädvära
and Gangäsägarasamgama.** At Väränasi, the Gafigä is exceedingly rare
(i.e. valuable). At the ocean, its merit is uncountable. A great sin does
not enter (with one) into Väränasi, and one who dies there is immediately liberated.
5. On every pilgrimage which involves travelling in another country
in which the language is different ; or if a large mountain is in the way ;
or if a large river is in the way, the distance (prescribed) is to be reduced by 6, 4, or 2 yojanas respectively.
6. Bathing in the Yamunä is equal to two years of k^cchras^'^ (= 60
krcchras) for one who has gone 20 yojanas; at Mathurä, double this.
(Bathhig) in the Sarasvati is equal to 4 years of krcchra.s for one who has
11 I.e. 180 krcchras. Since 1 krcchra takes 12 days, 30 krcchras can be
completed in one year.
A päila-krcchra is one third of a präjäpatya-krcchra.
This apparently refers to double the value of bathing in the Bhägirathi prescribed in paragraph 2, not to the value of bathing in the seven Gaiigas of paragraph 3. This is clarified in the MP and other texts.
^* Dvädaäa of the printed text is probably a scribal error for dvyabda.
112 Richabd Salomon
gone 40 yojanas ; at Prabhäsa and Dväravati double that. Por an extra
yojana (on a pilgrhnage to) these two rivers, there is one-quarter of a
krcchra extra.
7. Bathing in the Drsadvati, Satadru, Vipäsä, Vitastä, SarävatI,
Marudvrdhä, Asikni, Madhumati, Payasvini, Ghrtävati, and other such
divine rivers is equal to 30 krcchras for one who has gone 15 yojanas.
Bathing in the Candrabhägä, Vetravati, Sarayü, Gomati, Devikä,
Kausiki, Nityajalä, Mandäkini, Sahasravakträ, Paunahpunyä, Pürnapu-
nyä, Bähudä, Väruni, Gandaki, and other such divine rivers, is equal to
16 krcchras for one who has gone 12 yojanas. Bathing at the mutual
confluences of these rivers has the benefit of three rivers.
8. Bathing in other large rivers which flow to the sea is equal to 6
krcchras; in large male rivers {nada), half of the large rivers. But in the
great male river Sona, the benefit is half of the Gangä's. The benefit of
(bathing in) male rivers {nada) is half that of rivers {nadi). Bathing in
subterranean rivers {vairocananada) has one-half the benefit of large
rivers ; but at the lake of Puskara, it is equal to Prayäga ; and likewise
at Samnihiti. An oblation in a permanently visible fire such as that
at MähismatI multiplies the normal benefit by 10.
9. Frequenting the 'fields of liberation' such as Gana, Mahänadi'
Seturämeävara, SomeSvara, Bhimesvara, Sriranga, Padmanäbha, Puru¬
sottama, Naimisa, BadaryäSrama, Punyäranya, Dharmäranya, Kuruk-
setra, Srisaila, Mahälaya, Kedära, Puskara, Rudrakoti, Narmadä,
Amrätakesvara, Kubjämra, Kokämukha, Prabhäsa, Vijayesa, Purindra,
Pancanada, Gokarna, Sankukarna, Bhadrakarna, Ayodhyä, Mathurä,
Dväravati, Mäyä, Avanti, Gayä, Känci, Sälagräma, Sambhalagräma
and Kambalagräma, one obtains the benefit of bathing in the Gangä.
10. Väränasi is greater than all the rest. Just by dying at the great
Prayäga, one is immediately liberated. Dying at the other Prayäga's
plants the seed of liberation.**
11. For one who has gone 20 yojanas, bathing in the Narmadä is equal
to 20 krcchras; at the confluence with the Kubjikä, twice that; at
Suklatlrtha, four times. Bathing in the Täpi is equal to 10 krcchras for
one who has gone 10 yojanas; in the Payosnl, 8 krcchras for 8 yojanas.
At the confluence of these two, the benefit is doubled.
*8 Besides Prayäga at the confluence of the Gafigä and Yamunä, known as
Mahäprayäga, many other confluences are also known as Prayäga; for
examples, see paragraph 13 of the text.
12. Bathing in the Godävari is equal to 3 years of krcchras (= 90 krcchras)
for one who has come 60 yojanas. For one who has come 30 yojanas, bath¬
ing with and against the current at the Eleven Tirthas there is equal to 60
krcchras; at the confluence with the Vafijarä, twice that; at Bhimesvara
in Saptagodävari, triple. At Kuäatarpana, the benefit is equal to that
of Gayä. Bathhig in the Vafijarä is equal to 12 krcchras for one who has
gone 12 yojanas. In the Godävari where it falls into the ocean, the benefit is six-fold. Bathing in the Pranitä in equal to 4 krcchras for 4 yojanas. In
the Pürnä, half that for half the distance. Bathing in the Krsnavenyä is
equal to 15 krcchras for 15 yojanas; in the Tungabhadrä, 20 krcchras for
20 yojanas; at the Pampä, twice that; at Harihara, thrice. Bathing in
the Bhimarathi is equal to 10 krcchras for one who has gone 10 yojanas.
Bathing at the confiuence of the Kakudmati (with the Tuiigabhadrä)
is equal to 15 krcchras. Bathing at the confluence of the Tuiigabhadrä
and Varadä is equal to 25 krcchras. Bathing in the Maläpahärini is
equal to 8 krcchras for one who has gone 8 yojanas; in the Nivrti, 6
krcchras for one who has gone 6 yojanas.
13. At the Godävari, for each additional yojana in the journey there is
an additional one-quarter krcchra. When Jupiter is in Leo, the Godävari
is everywhere equal to the Jähnavi (= Gangä). When Jupiter is in Virgo,
bathing everywhere in the Krsnaveni is considered equal to half of the
benefit of the Jähnavi. Bathing in the Tungabhadrä is equal to half of
the benefit of the Jähnavi when Jupiter is in Libra or Cancer. Bathing
at the 'Prayäga' at the confluence of the Krsnavenyä with the Malahäri
is equal to 30 krcchras for one who has come 30 yojanas ; at the 'Prayäga'
at the confluence with the Bhimarathi, double that ; at the 'Prayäga' at
the confluence with the Tuiigabhadrä, thrice that; at the 'Prayäga' at
the confluence with the Nivrti, 4 times that; at Brahmeävara, 5 times;
and at Mallikärjuna on the Pätälagangä, 6 times. (In the Krsnaveni)
to the east of there, the benefit is equal to 60 krcchras ; at Lingälaya, double that ; likewise at its confluence with the ocean.
14. In the great westward (?) river Käverl, bathing is equal to 15
krcchras for one who has gone 15 yojanas. Bathing in the Tämraparni,
Krtamälä, and Payasvini is equal to 12 krcchras for 12 yojanas.
15. The rivers which rise at the feet of the Sahyädri and Vedädri
mountains yield 1, 2, or 3 krcchras according to their length; rivers which
rise in the Vindhyas and at Srisaila, double that; those which rise in the
Himälayas, thrice that. Streams not mentioned at all in the smrtis or
puränas yield the benefit of 3 nights' penance. Small rivers give the
benefit of 1 krcchra. In all cases where (the distance of) the journey has
8 ZDMG 129/1
114 Richabd Salomon
not been specified, the number of yojanas is calculated as (equal to) the
number of krcchras.
16. Rivers flowing from 1 to 6 yojanas are 'streams.' From there up
to 12 yojanas are 'small rivers.' From there to 24 yojanas are 'rivers.'
Rivers which flow to the ocean are 'great rivers,' as are any wliich bear
the name 'great river.' Bathing in such a river while keeping a fast is
equal to one krcchra, even after travelling less than a yojana. Rivers
(with inauspicious names such as) Süni, Gardabhi, Suni, Cändäli,
Kastagä, etc., and impure rivers are to be avoided.
17. Bathing in the ocean should be done everywhere on a new moon day,
and also near a famous deity, and at tlie confluences of lakes, streams,
and rivers. Bathing in the ocean is equal to 15 krcchras for one who has
gone 15 yojanas; twice that, if one beholds the deity, or Sthänu (Siva),
after bathing there.
18. Bathing at Setu is equal to 30 krcchras for one who has gone .30
yojanas. It is equal to 60 krcchras if one beholds Rämesvara after bathing.
For residents of the Vindhya region, the benefit of bathing at Seturä-
mesvara and the Jähnavi is tripled** ; likewise at the Jähnavi and Kedära.
For residents of the region of the southern sea, the benefit of bathing in
the Jähnavi is six-fold ; and for residents of the Gangä region, bathing
at Seturämeävara is six-fold. Beholding Skanda is equal to 30 krcchras
for one who has gone 30 yojanas; likewise, wherever (a river) has the
name 'Gangä.' In all cases, the prescribed distance is reduced on the
grounds of difference in language, mountains, etc.
19. For beholding Mahälaksmi at Sriranga, Purusottama, or Cakrokota,
or for bathing at Lavanärnava, the benefit is equal to 30 krcchras for one
who has gone 30 yojanas; at Kedära, thrice that. For beholding the
deities at all Vaisnava, MäheSvara (Saiva), Saura, Säkta, and Jyestlia
shrines, the benefit is equal to 15 krcchras; at famed shrines, double that.
Likewise at Ahobala.
20. Circumambulation at SriSaila is equal to 60 krcchras. For beholding
the deities at each gate, the benefit is equal to 12 krcchras. For beholding deities at other famous tirthas, the benefit is equal to 6 krcchras. Beholding
Svayambhü at Siddhaksetra or any other place is equal to 3 krcchras for
one who has gone 3 yojanas.
21. In all cases, 13 yojanas are to be understood according to the number
of krcchras (?).*' Any rule which is specially prescribed in any text is to
*' The other texts read: ". . .the benefit of bathing at Seturämeävara is triple that of the Jähnavi."
" The text liere appears to be corrupt.
be applied. In all cases there wül be a special benefit for special times,
places, etc. One who dwells on the bank of a river can alwaj^s get a tenth
part of the prescribed benefit, even though he travels less than a yojana ;
in such a case, the benefit is calculated proportionately according to the
number of kroSas^^ travelled. And in every ease, when the journey is
increased, that (extra) journey has some benefit.
22. With each yojana, a fast is carried out. Six such fasts may be
considered a präjäpatya-krcchra.
23. Eight barley corns, or 3 grains of rice placed lengthwise, are said to
Le a finger's measure. 12 finger's measures are a hand-span. The next
measure is an arm's length, then a bow. 2000 bows are a krosa; 4 kroSas
are a yojana. One and a half gavyfdis are also considered to be equal to
a yojana ; a gavyüti is known to be calculated as 5,000 bows.
Geographical Notes on the Tirtha-pratyämnäyäh:
The main sources for the geograpliical identification of tirthas, cited
below, are Nundo Lal Dey: Geographical Dictionary oj Ancient and
Mediaeval India. London 1927, and the "List of Tirthas" in : P. V. Kane :
History of Dharmasästra, vol. IV, pp. 723—825.
AYODHYÄ : Modern Ayodhya on the Gharghara, near Faizabad, Uttar
Pradesh. One of the seven holy cities of India.
AVANTI: = Ujjayini, modern Ujjain, in eastern Madhya Pradesh.
One of the seven holy cities.
ASIKNI: The Candrabhägä (modern Chenab) R. in Punjab.
AHOBALA : A tirtha near Cuddapah, Karnool District, Andhra Pradesh.
ÄMRÄTAKEgVARA (also wtten AMRÄTA-) : Probably a BMh-tirtha
of Väränasi.
KAKUDMATI: Probably the modern Kumadvati R., a tributary of
the Tungabhadrä near Harihara, Karnataka.
KAMBALAGRÄMA: A 'field of liberation' ; not identified.
KANCI : Modern Kanchipuram in Tamil Nadu. One of the seven holy
cities.
KAVERI: Modern Cauvery R. in Karnataka and Tamü Nadu.
KURUKSETRA : The sacred region of Punjab (now in Haryana State)
between the rivers Drsadvati and Sarasvati.
KUSATARPANÄ: A tirtha at the confluence of the Godävari and
Pranitä Rivers.
KUBJÄMRA: A Himalayan tirtha, = Mäyä (Haridwar).
" A kro§a is one fourth of a yojana (see paragraph 23).
8»
116 Richabd Salomon
KUBJIKÄ : A river flowing into the Narmadä.
KRTAMÄLÄ (also witten KiRTTIMÄLÄ): The modern Vaigai in
Tamil Nadu, on which is situated the city of Madurai.
KRSNAVENI (also written -VENÄ, -VENYÄ): The modern Krishna-
vena and the Krishna, in Karnataka and Andhra Pradesh.
KEDÄRA: Modern Kedarnath tirtha in Tehri Garhwal, Uttar Pradesh.
KOKÄMUKHA: A tiHha in Purnea District, N. Biliar; or in Nepal
(see D. C. Sircar in: Indian Historical Quarterly 21 [1945], pp. 56—60.)
KAUSlKl : Either the modern Kosi or Kusi R. in Rohilkhand (Uttar
Pradesh) ; or the Kosi of Nepal and Tirhut.
GANGÄ : The Ganges, holiest river of India.
GANGÄDVÄRA : The famed tirtha of Hardwar in northwestern Uttar
Pradesh, near the source of the Ganges.
GANGÄSÄGARASAMGAMA: Modern Sagar Island in 24 Parganas,
West Bengal, where the Ganges enters the ocean.
GANA : = Ganamuktesvara, modern Garhmuktesar in Meerut District,
Uttar Pradesh.
GANPAKi: The modern Gandak R. of north Bihar, entering the
Ganges near Patna.
GAYÄ : The famous tirtha of Bihar, south of Patna.
GOKARNA : Modern Gokarn, a Saiva tirtha on the west coast of India,
south of Goa.
GODÄVARI: The great river of Maharashtra and Andhra Pradesh.
GOMATI: The modern Gumti of Avadh, entering the Ganges near
Benares.
GHRTÄVATI: Not identified.
CAKRAKOTA: Not identified.
CANDRABHÄGÄ : The modern Chenab, one of the 5 great rivers of
Punjab.
JÄHNAVI: The Ganges.
TÄPl : The modern Tapti R. in Maharashtra and Gujarat, flowing into
the Arabian Sea near Surat.
TÄMRAPARNI: The modern Tambravari R. in Tkunelveli Dist. of
Tamü Nadu (DEv p. 203).
TUNGABHADRÄ : A river of Karnataka and Andhra Pradesh, entering
the Krishna rear Karnool.
DRSADVATI : The ancient river which formed the southern boundary
of Kuruksetra. Its modern identification is problematic. Most scholars
identify it with the Chitang.
DEVIKÄ: Either the Deva R. in Avadh, the lower portion of the
Sarayü; or the Deeg in Punjab (D. C. Sircar: Studies in the Geography
of Ancient and Medieval India. Delhi 1971, pp. 49—50).
Tirtha-pratyämnäyäh : Ranking of Hindu Pilgrimage Sites
DVÄRAVATI : Modern Dwarka, at tlie western tip of the Kathiawar
Peninsula. One of the seven holy cities.
NARMADÄ: The great river of Maharashtra, entering the Arabian
Sea at Broach.
NITYAJALÄ: Not identified.
NIVRTTI : A river in the south, flowing into the Krishna. Not otherwise
identified.
NAIMISA, NAIMISÄRANYA: The forest country around modern
Nimsar, in Avadh.
PANCANADA: The region in Punjab where the five great rivers come
together.
PADMANÄBHA: Modern Padmanabhapuram (also called Ananta-
padmanabha, Anantpur) near Kanyakumari, Tamil Nadu.
PAMPÄ: A tributary of the Tungabhadrä in Bellary Dist., Karnataka
(Dey p. 144).
PAYASVINI : (1) Modern Paisuni, a tributary of the Yamuna in Banda
Dist., Uttar Pradesh. (2) Modern Papanasini R. in Travancore (Dey
p. 156).
PAYOSNl: A tributary of the Täpl in the western Deccan (text,
paragraph 11). Not, as some say, = Pen-ganga, as that is not a tributary
of the TäpT, nor = the Pürnä, as that is enumerated separately in the
text of the TP (paragraph 12).
PÄTÄLAGANGÄ : subterranean river near Srisaila.
PUNYÄRANYAKA: Not identified.
PURUSOTTAMA: = Jagannathapuri (Puri), Orissa.
PUSKARA: The great tirtha of Rajasthan, near Ajmer.
PURlNDRA: = Jagannathapuri in Orissa?
PÜRNAPUNYÄ: Not identified.
PÜRNÄ : A tributary of the Godävari in Parbhani Dist., Maharashtra.
PAUNAHPUNYÄ: The modern Punpun R. in Bihar, entermg the
Ganges near Patna.
PRANiTÄ : The modern Pranahita R., which forms the border between
Chanda Dist, Madhya Pradesh and Adilabad Dist., Andhra Pradesh.
PRABHÄSA : The great tirtha Somnath on the southern coast of the
Kathiawar Peninsula.
PRAYÄGA: Modern Allahabad, at the confluence of the Ganges and
Yamuna.
BADARYäSRAMA: Modern Badrinath in Garhwal, Uttar Pradesh.
BÄHUDÄ: Modern Dhabala or Burha-rapti R. in Avadh (Dey p. 16).
BRAHMESVARA: A tirtha at Srisaila on the Krishna.
BHADRAKARNA : A tirtha of Mahädeva on the bank of the western
Narmadä R. ; modern Karnapur or Karnali (Dey p. 31).
118 RiCHAKD Salomon
BHÄGIRATHI: = Gangä.
BHIMARATHI: The modern Blihna R., a tributary of the Krishna in
southern Maliarashtra and northern Karnataka.
BHiME Svara : Probably modern Bhimavaram near the mouth of the
Godävari.
MATHURA : In western Uttar Pradesh, on the Yamuna. One of the
seven holy cities.
MADHUMATI: A river in Kashmir, tributary of the Vitastä.
MANDÄKINI: The modern Mandakin R., a tributary of the Paisuni
(Payasvini) in Bundelkhand.
MARUDVRDHÄ: The modern Marudwardhan or Marubardhana R.,
a tributary of the Chenab in Kashmir (Dey p. 127).
MALÄPAHÄRINI (also called MALÄPAHÄRI, MALAHÄRI): The
modern Malaprabha R., a tributary of the Krishnaveni in Karnataka.
MALLIKÄRJUNA: A tirtha at Sriäaila.
MAHÄNADI : A great river of Madhya Pradesh and Orissa.
MAHÄLAYA: = Ornkäranätha or Amaresvara tirtha at Mandhata on
the Narmadä in eastern Madhya Pradesh (Dey pp. 117, 142).
MÄYÄ: = Mäyäpuri = Hardwar.
MÄHISMATI: Maheshwar tirtha on the Narmadä, 40 miles south of
Indore, Madhya Pradesh.
YAMUNÄ : The sacred river of Uttar Pradesh, modern Jumna.
RUDRAKOTI: A tirtha of Kuruksetra; or (Dey p. 171) "on the
Nerbuda [Narmadä] near its source."
LAVANÄRNAVA (or LONÄRA): The tirtha of Lenar in Berar, near
Melshar (Dey pp. 115, 39).
LINGÄLAYA: Not identified.
VAN JARÄ: The Man j ara, a tributary of the Godävari in Nizamabad
Dist., Andhra Pradesh.
VARADÄ: The modern Varada, a tributary of the Tungabhadrä in
northern Karnataka.
VÄRÄNASI: Modern Benares in eastern Uttar Pradesh, the holiest
city of India.
VÄRUNI : Probably = Väranä or Värunä, a river at Benares.
VIJAYESA: a famous tirtha of Kashmir, near modern Bijnor.
VITASTÄ : The modern Jhelum R. of Kashmir.
VIPäSä : The modern Beas R. in Punjab.
VETRAVATI: The modern Betwa R., a tributary of the Yamuna in
Madhya Pradesh and Uttar Pradesh.
SANKUKARNA: "The southern part of Benares" (Dey 177).
SATADRU (also called SUTUDRI): The modern Sutlej R., Punjab.
Tirtha-pratyämnäyäh: Ranking of Hindu Pilgrimage Sites
ÖAMBHALAGRÄMA : The town of Sambhal in Moradabad Dist., Uttar
Pradesh (Rohilkhand).
Sarayü : The modern Sarju R., a tributary of the Gharghara in
Bahraich Dist., Uttar Pradesh.
SARÄVATI : Probably the modern Rapti R. in Avadh.
Sälagräma : a tirtha at the source of the Gandaki R. in Nepal.
SUKLATlRTHA: A tirtha on the north bank of the Narmada near
Broach.
SONA: The modern Son R., a tributary of the Ganges in Madhya
Pradesh and Bihar.
SRIRANGA : Modern Srirangam on the Kaveri near Trichonology.
Srisaila (also called SRIPARVATA) : A holy hill on the Krishna R.
in Karnool Dist., Andhra Pradesh.
SAMNIHITI: = Kuruksetra.
SAPTAGODÄVARI (also written -GODÄVARA) : The seven mouths
of the Godävari R., i.e. its delta region in Andhra Pradesh.
SARASVATI: Dey p. 181: "A river near Somnath in Gujarat now
called Raunäksi. It is a small river which rising in Mt. Abu runs west¬
ward toward the Runn of Kutch." The Sarasvati of the TP is not the
more famous river of that name in Kuruksetra. It is the 'Pratyaksa-
rasvati,' or westward flowing SarasvatI (Kane p. 802). According to the
TP it flows through both Prabhäsa and Dväravati, but this is geogra¬
phically impossible.
SAHASRAVAKTRÄ: Not identified.
SETURÄMESVARA: The tirtha at 'Adam's Bridge' between India and
Ceylon in Tamil Nadu.
HARIHARA : Modern Harihar tirtlia on the Tuiigabhadrä near Chital-
drug, Karnataka.
III. Ranking of Tirthas According to the
Tirtha-pratyämnäyäh
According to the scheme of the TP, rivers are principal among holy
places, while specific cities, liills, confluences and other holy sites are
evaluated as sub-categories under the rivers on which they are located.
Thus in the lists below tirthas in general are separately categorized as
(1) rivers and (lA) confluences of rivers; and (2) sacred cities, mountains, and other tirthas.
The tirthas are ranked according to the maximum number of präjä¬
patya-krcchra penance equivalents to be obtained by pilgrimage to them,
and the number of yojanas one must travel to obtain this maximum.
120 Richard Salomon
These figures are given as they appear in the SAS ; where the MP disagrees, its figures are given in parentheses.
(I) Rivers Name
1) Gangä 2) Sarasvati 3) Sona 4) Godävari 5) Yamunä 6) Drsadvati 7) Satadru 8) Vipäsä 9) Vitastä
10) Sarävati (MP Irävati) 11) Marudvrdhä
12) Asikni 13) Madhumati 14) Payasvini 15) Ghrtävati 16) Narmadä 17) Tuiigabhadrä 18) Candrabhägä 19) Vetravati 20) Sarayü 21) Gomati 22) Devikä 23) Kausilti 24) Nityajalä 25) Mandäkini 25) Sahasravakträ 27) Paunahpunyä 28) Pürnapunyä 29) Bähudä 30) Väruni 31) Gandaki 32) Käverl 33) Krsnavenä 34) Tämraparni 35) Krtamälä 36) Payasvini
'Deva- nadis'
'Devanadis' or 'Mahänadls'
Yojanas 60 40 60 60 20
15
24 20
12 (15)
Krcchras 180 120 90 90 60
30
24 20
16 (15)
15 (10) 15
15 15
12 12
Tirtha-pratyämnäyäh : Ranking of Hindu Pilgrimage Sites Name
37) Bhimarathi 38) Täpi 39) Payosni 40) Maläpahärini 41) Nivrtti 42) Pranitä 43) Pürnä
(lA) Confluences (sarngama)
1) Goda vari- Vafijarä 2) Krsnavenä-Nivrtti 3) Krsnavenä-Tungabhadrä 4) Krsnavenä-Bhimarathi 5) Narmadä-Kubjikä 6) Krsnavenä-Maläpahärini 7) Tuiigabhadrä-Varadä 8) Täpi-Payosni 9) Tungabhadrä-Kakudmati
Yojanas 10 10 (8)
8 6 4(8) 2(4)
60 30 30 30 24 30 20 8 10
Krcchras 10 10 (8)
8 6 4(8) 2 (4)
180 120 90 60 48 30 25 16 15
(2) Cities, hills, and other tirthas (When it is indicated in the
text, the river on which the tirtha is located is given in parentheses.) 1) Väränasi (Gangä)**
60
60 60 40
360
360 270 240
2) Prayäga (Gangä)
3) Gangäsägarasarngama (Gangä)
4) Gangädvära (Gangä)
5) Puskara
6) Samnihiti (only in SAS)
7) Bhimeävara at Saptagodävari 8) Prabhäsa (Sarasvati) 9) Dväravati (Sarasvati) 10) Gana
11) Mahänadi 12) Seturämesvara
13) Somesvara I mukti-
14) Bhimeävara (SAS only) ksetras
15) Sriranga 16) Padmanäbha 17) Purusottama
The SAS does not give a numerical value for Väränasi; but the other
texts give it the same value as Prayäga, etc.
60 180
122 Richabd Salomon
Name 18) Naimisa 19) Badaryäärama 20) Punyäranya 21) Dharmäranya 22) Kuruksetra 23) SriSaila 24) Mahälaya 25) Kedära 26) Puskara 27) Rudrakoti 28) Narmadä 29) AmrätakeSvara 30) Kubjämra 31) Kokämukha 32) Prabhäsa
33) Vijayeöa I mukti-
34) Purindra | k§etras
35) Pancanada 36) Gokarna
37) gankuicarna \ (SAS
38) Bhardrakarna j only)
39) Mathurä 40) Ayodhyä 41) Dväravati
42) Mäyä I (g^s^^i )
43) Avanti | ^ ^'
44) Gayä 45) Känci 46) Sälagräma 47) Sambhalagräma 48) Kambalagräma 49) Kusatarpana
50) Mallikärjuna at Pätälagaiigä (Krsnavenä)
51) Brahmeävara (Krsnavenä)
62) Mathurä (Yamunä)
53) Lingälaya (Krsnavenä)
54) Samudrasamgama (Krsnavenä)
55) Suklatirtha (Narmadä) 57) 'Ekädasatirthäni' (Godävari)
Yojanas Krcchras
60 180
60
30
30 20 30 30 24 30
180 ("Gayä¬
samam") 180
150 120 120 120 96 60
T irtha-pratyämnäyäh: Ranking of Hindu Pilgrimage Sites Name
56) Kedära 58) Setu 59) Srirafiga 60) Padmanäbha 61) Purusottama 62) Cakrakota
63) Lavanärnava (Lonära)
Note: Several tirthas are enumerated twice in the TP. In some cases
(e.g. the Payasvini) there may actually be two places with the same
name. But in the majority of cases (e.g. Sriranga, Padmanäbha, Mathurä,
etc.) it is clear that the same tirtha is referred to in different contexts.
This probably results from the author's borrowing intact lists of tirthas
as they stand in furätiic and other traditional sources. Thus for example,
Mathurä is listed once separately as a tirtha of the Yamunä, and again
among the 'fields of liberation.' The list of muktiksetras especially appears
to be taken bodily from some earlier source, and often does not accord
with general system of the TP.
IV. Analysis
The fundamental feature of the TP's system is its emphasis on rivers.
The text is arranged around the main rivers of India, and, except for the
'fields of liberation' (muktikseträrii), all other tirthas are considered under
the rivers on which they are located. This is in keeping, of course, with
both the etymological sense of the term tirtha, literally 'a ford,' and
with the usual conception of the Hindu holy place as a body of water,
other than the ocean,^" which is felt to have special purificatory powers.
The geographical orientation of the text is clear from the regional
hierarchy of rivers, which may be broken down roughly into five groups
in descending order of spiritual eflficacy :
(1) the great rivers of north and central India (Gafigä, etc., nos. 1—5).
(2) The great rivers of Kashmir and Punjab (Drsadvati, etc., 6—15).
(3) The great rivers of central and south India (Narmadä, Tungabhadrä,
16—17).
(4) The lesser rivers of Punjab and north India (Candrabhägä, etc.,
18—31).
(5) The rivers of south India (32—43).
Yojanas 30 30
Krcchras 90 30
(SAS only)
30 30
Tho ocoan is considered to have purificatory powers only in certain
places and times; soe paragraph 17.
124 Richabd Saxomon
It is obvious from this hierarchy that central nortli India is the most
sacrosanct area, followed by northwestern India, while the rivers of the
south are in general the least revered. The outstanding exception is the
Godävari, a south Indian river which is ranked fourth overall; but on
the other hand it must be remarked that the thirteen lowest ratings all
fall to rivers of the south, and only two other southern rivers (Narmadä
and Tuiigabhadrä) are rated above these.
A similar pattern holds for tirthas other than rivers. Of the fhst eight
only one (Bhimesvara, no. 7) is in the south, and of the last 16, only-
three are in the north. There is, however, the notable exception here of
the 39 muktiksetras, many of which are located in south India. But, as
has been pointed out above, this list of muktiksetras appears to have been
lifted bodily from some previous source and inserted in the TP, even
though it frequently repeats or contradicts statements made elsewhere
in the TP. Disregarding the muktiksetras, the non-river tirthas of the
north, like the rivers, are strongly favored over those of the south.
The apparent conclusion to be drawn is that, at the time of the com¬
position of the TP, that is, in the 12th century A.D. or possible somewhat
earlier, the traditional orthodox Brahmanical bias against the south was
still every much in effect. Although a large number of south Indian
sites were recognized as legitimate tirthas, their sanctity (with rare ex¬
ceptions such as the Godävari and its tirthas, and to some extent Setu-
rämeSvara) was far less than that of north Indian tirthas.
Eastern India, however, fares even worse than the south. With the
sole exception of Gafigäsägarasamgama, no tirtha which would fall
within the modern states of West Bengal or Assam is listed in the TP.
Besides Gaügäsägara, the easternmost tirthas mentioned are Gayä and
Purusottama (Puri) in modern Bihar and Orissa respectively. Thus
although, like the south, eastern India had been under Aryan influence
for many centuries, it was stfll felt to be outside the pale of Aryan
sanctity.
Other major areas of India, including Punjab, the Himalayan regions
and Kashmir, and the eastern and western Deccan and coastal regions,
are well represented in the lists of tirthas, and their tirthas enjoyed a
sanctity nearly equal to those of the Aryan heartland of the Gafigä-
Yamunä doab.
The place of the Ganges and its main tirthas, Väränasi, Prayäga,
Gangäsägarasarngama, and Gafigädvära, at the head of the lists is of
course be expected. The MP and later texts ascribe an equal value, twice
that of the Gafigä in general, to all four of the tirthas ; but the SAS gives this value only for the latter three, and says of Väränasi only that "The
Gafigä is exceedingly valuable" there. Later in the text (paragraph 10)
also, Srldhara remarks that "Väränasi is greater than all the rest." He
says of both Väränasi and Paryäga that one who dies at the tirtha
automatically finds liberation from samsära (paragraphs 4 and 10), and,
referring to Gangäsägara, that "At the ocean, (the Gangä's) merit is
uncountable" (paragraph 4). From these comments, the four tirthas
apparently should be ranked in this order: Väränasi, Prayäga, Gangä¬
sägara, and Gangädvära.
According to the SAS, the tirthas of Puskara and Samnihiti (Kuru¬
ksetra) also yield a benefit "equal to that of Prayäga"; but the MP and other later versions of the TP do not include this specification ; perhaps
it was felt inappropriate to rank other tirthas as equal to those of the
Ganges. In any case, Puskara and Kuruksetra, though highly revered,
must not have been considered literally as efficacious as Prayäga, etc.,
even by the author of the SAS himself.
The comparitively low position (5th) of the Yamunä among rivers is
perhaps shghtly misleading. Although the maximum number of krcchras
ascribed to it is 60, this number is obtained by a pilgrimage of only
20 yojanas, so that a pilgrimage to the Yamunä earns 3 krcchras for
each yojana; whereas a pilgrimage to the Sona or Godävari (nos. 3 and 4)
yields 90 krcchras, but at a rate of only one and one half krcchras per
yojana. The lower figure for the Yamunä is presumably based on the
assumption that a pilgrimage to it would normally be combined with a
pilgrimage to the Gangä, and the distance from the Gangä to the Yamunä
would not be more than 20 yojanas. Thus the sanctity of the Yamunä
should perhaps be considered somewhat higher than its fifth place would
indicate; it would be difficult to imagine that the Sona and SarasvatI
(of Gujarat) were felt to be more holy than the Yamunä.
The high position of the tirthas of the Kathiawar Peninsula, Prabhäsa
(Somnath) and Dväravati (Dwarka) (8th and 9th respectively) is not
surprising, and reflects their continued popularity in modern times. The
high position of the SarasvatI probably results from its association with
these tirthas, rather than vice versa.
BhImeSvara at the delta of the Godävari (Saptagodävara) is the only
southern tirtha among the 9 greatest tirthas ; and the Godävari is likewise
the only southern river among the 5 greatest rivers. Among the other
southern rivers, only the Narmadä and Tungabhadrä (nos. 16, 17) are
on a level with the northern rivers ; the rest are at the bottom of the list.
Southern tirthas which are highly renowned in later medieval and in
modern times, such as Seturämesvara and Sriranga, are enumerated
among the 39 muktiksetras (nos. 12, 15), but they are also evaluated
separately (nos. 56, 57), in which instance they are attributed a low
value.
126 Richard Salomon
Among other tirthas conspicuous by their absence from the upper
levels, Gayä is certainly the most outstanding; it appears in the TP (no.
44) only as one of the muktiksetras. By later medieval times Gayä had
become the center of the Hindu ancestral cult, the ideal place in which
to present sräddha offering to the ancestors. Even today Gaj^ä must
certainly be considered one of the main all-Indian tirthas. But from the
lists of the TP, it would seem that Gayä had not achieved this status by
the 12th century.
From the number of yojanas prescribed for various tirthas in the TP
it is possible to derive some idea of the typical length of a pilgrimage in
classical times. The maximum number of yojanas prescribed for a
normal pilgrimage is 60, equal to approximately 540 miles, for the
Gangä, Sona, and Godävari rivers and their tirthas, and for the muk¬
tiksetras. Distances specified for lesser tirthas vary from 40 yojanas
(Sarasvati and its tirthas) to 2 yojanas (the Pürnä). Thus it ean be
deduced that a pilgrimage to a major tirtha might cover a distance, on
the average, of roughly 200 to 500 miles, whereas a journey to a lesser
tirtha of under 200 miles, down to as httle as 18 miles, would also con¬
stitute a pilgrimage. i
According to the scheme of the TP, the benefit to be derived for each I
yojana on a pilgrimage declines sharply when the pilgrim exceeds the I
maximum prescribed distance for a particular tirtha. Thus for a distance '
up to 60 yojanas the Gangä yields a benefit of 3 krcchras for each yojana ;2a
but above the maximum of 60 yojanas, one gains only one half krcchra
for each yojana. For other tirthas such as the Yamunä and Sarasvati,
the pilgrim earns only one quarter of a krcchra for each additional
yojana. The underlying idea here is probably that any pilgrimage ex¬
ceeding these distances would be presumed to involve visits to other
tirthas as well as the one specified, so that the extra distance would
normally be counted towards the other tirthas, and a pilgrim would \
usually be able to avoid earning only the reduced benefits of a longer
pilgrimage. (Cf. the comments above concerning the Yamunä.)
Exceptions to the general rule concerning extra distances are given
in paragraph 18 of the TP, where special benefits are prescribed for those
Tho MP and most later texts of the TP proscribe for many of these
lessor tirthas simply that "The nmnbor of krcchras earned is equal to the |
number of yojanas travelled," on the assumption that no very long pilgri- j
magos would bo made to such tirthas.
That this ratio applies to pilgrimages of less than tho maximum distance
is clarified in tho MP, which calculates that one may earn ono krcchra for a '.
journey to tho Gangä of only ono and ono third krokas (4 kroias = 1 yojana;
1 yojana yields 3 krcchras; therefore 1 % kroias, or % yojana, yields 1 krcchra.)
who travel the length of India from the Ganges to Seturämesvara at the
southern tip, and for those who travel from the Vindhya (i.e. the middle
of India) to Kedära in the extreme north, or Seturämesvara in the ex¬
treme south. But except for these trans-India journeys, long pilgrimages
as such do not produce any special reward.
Finally, it is revealing to compare some of the data of the TP with
that collected by S. M. Bhakdwaj. He has compiled lists of tirthas from
various modern sources, categorizing them according to the frequency
with which they are mentioned. By this method he finds 28 tirthas of the
first category,' i.e. the most important "all-India" tirthas, as follows 1 Jwalamukhi
2 Kedarnath*
3 Badrinath*
4 Hardwar*
5 Kuruksetra*
6 Garhmuktesar* North and
7 Mathura* Central India
8 Pushkar*
9 Allahabad*
10 Varanasi*
11 Gaya*
12 Nathdwara
13 Baidyanath 14 Amarkantak
15 Tarakeswar East India
16 Sagar Island*
17 Dakshineswar
18 Kamakhya
19 Dwarka*
20 Ujjain'
21 Nasik The Deccan
22 Puri*
23 Pandharpür 24 Tirupati 25 Kanchipuram*
26 Chidambaram South India
27 Ramesvaram*
28 Kanya Kumari
Bhardwaj, op.cit., p. 81.
128 Richabd Salomon, Tirtha-pratyämnäyäh
In the list above, those tirthas which appear in the TP are marked with
an asterisk. It will be noted that of Bhakdwaj's 12 north and central
Indian tirthas, 10 appear in the TP^* ; while of 6 east Indian tirthas, only- one is in the TP ; of 5 tirthas in the Deccan, only 3, and of 5 in the south,
likewise only 2 are found in the TP. The obvious conclusion is that since
the early medieval period a great broadening of view has taken place
with regard to tirthas outside of north India, so that a great many major
southern and eastern Indian tirthas have attained all-India status in the
meantime. In other words, the modern Indian view of holy places in
general seems no longer to reflect the ancient prejudice against those
parts of India which fall outside of the ancient Äryävartta.
Bhaedwaj's data on average distances travelled by pilgrims to the
Himalayan tirthas also allows for interesting comparisons with the TP.
Perhaps it is more than coincidence that, according to Bhaedwaj, the
average distance travelled to the most popular Himalayan tirtha,
Badrinath, was 490 miles, closely agreeing with the TP's maximum
distance of 60 yojanas prescribed for the greatest tirthas. One may-
speculate that a distance of around 500 miles represents an average
length for a pilgrimage to a major tirtha, and that this distance has
apparently remained constant from ancient times to the present day,
despite vast improvements in roads and transportation facilities. But
needless to say, the question of pilgrimages distances requires further
research.
An eleventh, Jwalamukhi, also appears in the version of the TP in the
Tristhalisetu.
Wissenschaft im indischen und im abendländischen Denken
Von E. R. Sandvoss, Saarbrücken
1.
,,Wie der indische Geist ein Träumen und Vorschweben, ein selbst¬
loses Aufgelöstsein ist, so verschweben ihm auch die Gegenstände zu
wirklichkeitslosen Bildern und zu einem Maßlosen. Dieser Zug ist absolut
charakteristisch, und durch ihn allein ließe sich der hidische Geist
in seiner Bestimmtheit auffassen, und aus ihm alles Bisherige entwik-
keln. ... ihr" (der Inder) ,, ganzes Leben und Vorstellen ist nur ein
Aberglauben, weil alles bei ihnen Träumerei und Sklaverei derselben
ist. Die Vernichtung, Wegwerfung aller Vernunft, Moralität und Sub¬
jektivität kann nur zu einem positiven Gefühle und Bewußtsein ihrer
selbst kommen, indem sie maßlos in wilder Einbildungskraft ausschweift,
darin als ein wüster Geist keine Ruhe findet und sich nieht fassen
kann, aber nur auf diese Weise Genüsse findet; — wie ein an Körper
und Geist ganz heruntergekommener Mensch seine Existenz verdumpft
und unleidlich findet, und nur durch Opium sich eine träumende Welt
und ein Glück des Wahnsinns verschafft. "^
G. W. F. Hegel, der in diesem Zusammenhang den Indern ein Ver¬
hältnis zur Geschichte abspricht,^ dürfte in seiner überheblichen, für
die Geisteshaltung des sog. deutschen Idealismus nicht immer bezeich¬
nenden Art, Bedeutung und Leistung des indischen ,Geistes' unter¬
schätzt haben, und das, obwohl zu jener Zeit schon soviel über die
kulturellen Errungenschaften dor Inder bekannt war, daß ein solches
Fehlurteil nur sehwer verständlich erscheint. Wenn F. Überweg^ der
griechischen Philosophie 672 Seiten widmet, der indischen dagegen nur
eine, beruht dieses Mißverhältnis wohl nicht zuletzt auf einer Wirkung
der geringschätzigen Meinung Hegels von der indischen Philosophie
und Wissensehaft. Inzwischen haben sich die Zeiten geändert, die Ge-
^ Hegel: Vorlesungen über die Philosophie der Oeschichte. In: Sämtliche
Werke (Ed. Glöckner). IL Stuttgart 1939, 221, 226.
" Ebd. 220.
' Grundriß der Geschichte der Philosophie des Altertums. Borlin ''1920, 13.
9 ZDMG 129/1
