After the sage Bruhadaśva departed, having imparted to Yudhishthira the grand and sacred mystery of the Akṣahṛdaya, with its manifold virtues and advantages, the sons of Pāṇḍu awaited the return of Arjuna with anxious hearts. Meanwhile, auspicious omens adorned the sky — gentle radiance gleamed upon the firmament, and celestial harmonies whispered of divine approach. As they gazed upward in wonder, the celestial sage Nārada descended, radiant and serene, to bless them. The Pāṇḍavas rose in reverence, offered due homage, and received his benedictions with folded hands.
“O Dharmaja,” said Nārada, his eyes bright with divine compassion, “thou hast mastered thy senses and restrained thy emotions; thy steadfast righteousness and noble thought delight me beyond measure. Speak thy wish, and I shall grant it.”
Yudhishthira replied humbly, “O jewel among sages, thy satisfaction is the fulfillment of my desire. To please thee is as if the three worlds themselves were gratified. My life attains completeness in thy presence. Yet one doubt concerning righteousness lingers within my mind—pray, dispel it.”
The manner in which Dharmaja addressed the sage touched Nārada’s heart. “Tell me,” Said he, “what merit is gained by those who undertake pilgrimages to sacred places?”
Then Narada spoke: “Once, the noble Bhīṣma, son of Śāntanu and light of the Pratīpa lineage, performed rites upon the banks of the Ganga to honor his ancestors. His devotion was so deep that the venerable sage Pulastya himself appeared before him. Bhīṣma bowed low and said, ‘O revered one, I am thy servant.’ The sage blessed him, saying, ‘O Bhīṣma, thou art foremost among men in thy reverence for ancestors. Ask what boon thou desirest, for my visit must not be in vain.’ Bhīṣma then sought to learn the sanctity and fruits of holy pilgrimages, even as thou now inquirest of me.
Pulastya then revealed to Bhīṣma the sacred geography of the world, the holiness of its waters, and the glory of its shrines. With humble devotion, Bhīṣma received a bundle of sacred kuśa grass, prostrated at the sage’s feet, and was instructed in the ancient lineages known as pravaras. The sage, pleased by his reverence and humility, declared that one who treads the path of restraint, subdues pride and desire, and lives in self-contentment, attains through pilgrimage the merit of great sacrifices.
Those who keep their intellect and senses in harmony, neither coveting the wealth of others nor depending upon charity, who live in truth, simplicity, and peace, attain the fruits of yajña merely by visiting holy places. But those who neglect the duties of honoring their ancestors, abstain from sacred fasts, and abandon charity, fall into misfortune and misery. Such neglect is self-created and leads to spiritual decay. Yet even sinners and wrongdoers, by pilgrimage and sincere repentance, may be purified and attain the merit of sacrifice. Thus spoke Pulastya, and thus I repeat.”
Then the sage continued: “Among all pilgrimages, some shine with unparalleled glory. Of these, Pushkara is supreme, sanctified by the presence of Brahmā himself. The utterance of its very name frees one from sin. The sages and celestials have performed austerities there and attained fulfillment of their desires. Bathing in its waters and offering oblations to gods and ancestors bestows the merit of the Aśvamedha sacrifice. A single day spent there in the month of Kārttika equals a year of continuous fire rituals. As Viṣṇu is supreme among the gods, so is Pushkara among pilgrimages. He who dwells there ten years attains the fruit of ten yajñas and ascends to Brahmaloka.
Likewise, in the regions of Jambūdvīpa, the hermitage of Tandukāśrama and the sacred Agastyavata bestow the merit of Aśvamedha upon those who bathe there. In Kanva-āśrama, Dharmāraṇya, and Yayāti-patana, sins are washed away; in Koti-tīrtha, one gains the fruit of a horse-sacrifice; in Bhadrāvata, by anointing Rudra, one acquires mastery over divine hosts; and in the waters of Narmadā, Dakṣiṇa Sindhu, and Carmanvatī, the fruit of Agniṣṭoma is attained.
In the hermitage of Vasiṣṭha, a single day spent consuming only fruits and leaves yields the merit of gifting a thousand cows. At Piṅga-tīrtha, a bath grants the same; at Prabhāsa, where Agni performed penance, the fruits of Agniṣṭoma and Atirātra yajñas are gained. At Varadāna, where Viṣṇu blessed sage Durvāsā, a bath in the confluence of Sarasvatī and the sea grants the merit of gifting a thousand cows.
At Pindāraka, near Dvārakā, lotus-shaped like rings and tridents bloom. Worship of Śiva there ensures freedom from sin; bathing at the ocean’s confluence leads to Varuṇaloka. In Śaṅkukarneśvara-tīrtha, worship of Śiva brings the merit of ten Aśvamedhas; in Sindhuttama, one gains the merit of immense gold charity; at Brahmatunga, one attains Satyaloka; at Śukrakumārī, heaven itself.
At Śrikuṇḍa, where Brahmā is worshipped and Viśvadevas dwell, a bath in Vimala-tīrtha leads to Indra’s realm; at Bādaba-tīrtha, the fire god is appeased, and ancestors are blessed—a merit surpassing countless sacrifices and charities. In Devikā-tīrtha, where Śiva abides, one fulfills all four puruṣārthas—dharma, artha, kāma, and mokṣa.
So too, the river Devikā and its sacred companions—Kāma, Rudra-tīrtha, Yajñakuṇḍa, and Brahmavāluka—are blessed by divine yajñas and grant all desires. The spot where the Sarasvatī vanishes, Vināśa-tīrtha, and the holy regions leading to Mount Meru—Nāgodbheda, Śivodbheda, and Cāmasodbheda—bestow passage to Nāgaloka.
At Sāśayana-tīrtha, carved like a hare, a bath equals gifting a thousand cows. There, countless sages once waited for Śiva, and to bless all at once, the Lord assumed ten million forms—this place became known as Rudrakoti, where worshippers of Śiva attain Kailāsa.
O king, in this sacred world, Kurukṣetra, Nimiṣa-tīrtha, and the three Pushkaras shine as radiant sanctuaries, destroying sin in every form. The wise declare that those who dwell in Kurukṣetra live as if in heaven. Between the rivers Sarasvatī and Dṛṣadvatī lies that holy field where divinity itself manifests. In its heart stands the Samantapañcaka, with the pond Rāmahrada, upon which the seat of Brahmā rests. He who even touches its waters is purified.
In Viṣṇusthāna, worship of Lord Viṣṇu yields the merit of Aśvamedha; in Pariplava, the fruit of ten such sacrifices; in Sarpatīrtha, prayer to the gatekeeper Tārāndaka grants all desires; at Varāha-tīrtha, where the Lord appeared as the divine boar, the merit of Agniṣṭoma is attained. Bathing in Aśvinī-tīrtha restores health; in Somatīrtha on Jayanthi, it brings the fruit of Rājasūya; in Kr̥ta-caucya, the Pundarīka-yajña; and in Agnivāta and Munjavata, worship of Śiva grants command over his hosts.
Bathing in Yakṣiṇī-tīrtha fulfills all desires; circling the gateway of Kurukṣetra renders one free from sin. Thus Nārada revealed the mystery of the sacred waters, as once Pulastya had to Bhīṣma.
Behold, O son of Dharma, the earth herself is sanctified when viewed through the eyes of purity. In her sacred essence there is no room for sin or falsehood. The ancient lesson endures for all ages — that righteousness, devotion, and humility transform this very world into the realm of the divine.
