Chapter summary
प्रयागक्षेत्रमाहात्म्यम् Prayāga Kṣetra Māhātmyam
The Glory of the Sacred Region of Prayāga
**The Sadguru said:**
Where the Gaṅgā, the Yamunā, and the Sarasvatī converge, that is the most excellent of holy places, a site so sacred it is rare even for the gods. Just as the sun shines supreme among the planets and the moon among the stars, so too is this place, known as Prayāga, celebrated as the foremost of all sacred sites (v.1-2). All beings, whether moving or unmoving, humans and others, who take refuge in the holy land of Prayāga, swiftly attain Vaikuṇṭha [the celestial abode of Viṣṇu]. Even great sages like Vasiṣṭha and Sanaka repeatedly serve the sacred waters of Prayāga. Indeed, any person who performs the Māgha bath in Prayāga, becoming four-armed [like Viṣṇu], rejoices in Vaikuṇṭha for a long time (v.3-5).
It was in Prayāga that the sage Bharadvāja, the venerable head of a hermitage, resided with a thousand disciples, performing severe penance with unwavering vows (v.6). Among them, some were devoted to the study of the Vedas, others dedicated to *japa* [repetition of mantras], some performed sacrifices, while others were engaged in the practice of *yoga*. Some observed fasts, some sat amidst the five fires [an austerity known as *pañcāgni*], some subsisted on fruits, and others on dried leaves. There were those submerged in water, some dwelling in trees, and some sages who, taking no food, lived on air alone. Standing on one leg, or performing headstands, these sages constantly engaged in various kinds of austerities (v.7-10).
To have a direct vision of Mādhava, the Lord of the Universe and slayer of the demon Madhu, some were devoted to the eight-syllabled mantra, while others focused on the twelve-syllabled mantra. Some were dedicated to the six-syllabled mantra, some to the one-syllabled, others to the *japa* of Gāyatrī, and many were engaged in *Puraścaraṇa* rites [preparatory spiritual practices] (v.11-12). They had conquered their senses and anger, and their hearts were tranquil. Sometimes they would engage in discussions on the nature of Brahman amongst themselves, and at other times they would remain in silence, meditating on the indivisible Brahman. Among them were great-souled *Vānaprasthas* [forest-dwellers], and here and there, householders. There were *Sannyāsins* [renunciants] of profound peace, and *Brahmacārins* [celibate students] who had taken the lifelong vow. All of them constantly performed intense spiritual practices there (v.13-15).
To attain a direct vision of Śrīnivāsa, they were endowed with virtues like self-control. All wore the *ūrdhvapuṇḍra* mark [a Vaishnava sectarian mark], had matted hair, and wore garments of bark. They adorned themselves with garlands of lotus seeds and Tulasī, and wore the sacred thread. They were devoted to the duties of their *varṇa* [social class], *āśrama* [stage of life], and family, following the Vedic path. Free from the fault of heresy, they were absorbed in meditation on the Lord, filled with mutual love, and worked for the welfare of the world. Averse to worldly duties, they constantly sought the ultimate reality, content with whatever came by chance, and free from possessions. Endowed with straightforwardness and dedicated to the dharma of truth, thousands of such great-souled sages (v.16-20)...
...residing in Prayāga, performed the most auspicious penance. The very surface of the earth was purified by the dust of their lotus feet, and the sky was made sacred by their chanting of the Vedas. Bharadvāja himself performed the *japa* of the eight-syllabled mantra crores of times. The great sage, along with his disciples, also performed the *Puraścaryā* rites. Visualizing Hari directly in the sacrificial fire, the best of sages offered the final oblation (*pūrṇāhuti*) with profound devotion to Viṣṇu, the Supreme Self. At that moment, the glorious Nārāyaṇa, holding the conch, discus, and mace, appeared with a pleased countenance and granted His divine vision to the sages (v.21-24). Seeing Vāsudeva, the God of gods, worshipped by all deities, the great sage Bharadvāja offered a sacred hymn of praise (v.25).
**Bharadvāja said:**
"Today my birth is fruitful, and today my penance is fruitful, for I have been granted such a vision of You, whose form is a delight to the eyes. Your vision is difficult to obtain for gods, demons, *siddhas*, *kinnaras*, humans, as well as for *rakṣasas* and *yakṣas*. Who in this world, devoid of the practice of devotion, is worthy of obtaining Your vision, O Govinda, which is rare even for the gods?" (v.26-28).
"O Lord of the Universe, O Prabhu, You are always invisible to heretics, atheists, worldly people, and those who are averse to You. But for those who wish to see You and are dedicated to the practice of devotion, You come into their line of sight and bestow such bliss (v.29-30). Your vision, O Lord, is the greatest of wonders, the supreme happiness among all joys, and the ultimate goal among all that can be achieved. Indeed, O Mādhava, the vision of You, whose form is supreme bliss, is verily the highest and most excellent goal and fruit (v.31-32). Yet, deluded by Māyā [the Lord's illusory energy] and devoted to trivial pleasures, materialists live, ever turning away from You. Fie on the life in this world of those people who are averse to You, who are devoid of discrimination and live like animals!" (v.33-34).
"Your vision is difficult to obtain for men who perform severe penance and for *Haṭha yogis* deluded by the eight supernatural powers. It is difficult for ritualistic followers of the Vedas whose minds are clouded by desire, and for the foolish who seek only the fruits of their actions. Your vision is difficult for great-souled ascetics endowed with firm dispassion, and for those who desire only *kaivalya* [solitary liberation]. It is difficult for those who perform terrible austerities and live in the deep forest, who have perfected the power to curse and bless. Your vision is difficult for those outside the *varṇāśrama* system, who wear ochre robes in vain, for heretics and atheists. It is difficult for those devoted to worldly duties, whose minds are attached to gold, and whose minds are overcome by family concerns. Your vision is difficult to obtain even for gods, demons, sages, *yakṣas*, *rakṣasas*, *siddhas*, and *yogis* (v.35-41). Who in the three worlds is truly capable of having a direct vision of the Lord of the Universe, the Lord who moves at His own will, who is completely filled with the bliss of His own Self?" (v.42).
"However, those who are devoted to gaining the company of the good, who are intent on hearing Your stories, who are immersed in the bliss of chanting Your names, their hair standing on end; whose eyes are moist with tears of joy, who are filled with love, whose voices are choked with emotion, and who are endowed with firm faith; who follow the Vedic path and are righteous, who have conquered anger and their senses, who delight in the *japa* of the eight-syllabled mantra, their minds absorbed in meditation; who are afflicted with the pain of separation, who have given up sleep and food, who are emaciated, who speak deliriously, constantly longing for Your vision; who reside in holy places, who are free from worldly association, who are endowed with good conduct and follow the path of the scriptures; who are devoted to the twelve-syllabled mantra and are pure of heart—such devotees of Yours, O Mādhava, are alone worthy of seeing You (v.43-48). You are far from other means of attainment and difficult to propitiate even by the gods. But You are pleased by devotion alone, O Mādhava, for You are affectionate to Your devotees. To those whose devotion is for selfish ends, You grant their desires, and to those with selfless devotion, You grant Your very vision (v.49-50). O You of eternal auspiciousness, O form of pure bliss, for the sake of bestowing grace upon the world, please establish Your presence right here" (v.51).
**The Sadguru said:**
Thus praised, the Lord of the Universe, the God of gods, the husband of Śrī, spoke sweet words to the great sage Bharadvāja (v.52).
**The Lord said:**
"Pleased by your spiritual practices, I have become visible. I am very difficult to see for the non-devout, the lazy, and the misguided *yogis*. By taking the form of an icon (*arcāvatāra*), I will establish my presence here and grant all the desires even of ignorant people" (v.53-54).
**The Sadguru said:**
Thus addressed by Viṣṇu, the great sage Bharadvāja consecrated a *mūrti* [deity-form] named Mādhava and worshipped it with reverence (v.55). At the sacred confluence of the three rivers (*Triveṇī*), a person, who is truly among the most fortunate, should behold Veṇīmādhava, the Unchanging One, on an auspicious occasion (v.56). Victorious is Prayāga, the king of holy places, where the white (Gaṅgā) and the black (Yamunā) flow like wave-chowries, where Yamunā, the daughter of the Sun, shines brightly, and where the Banyan tree itself serves as a royal parasol of pleasure (v.57).
Thus, in the work named Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu, in the first part, the ninth chapter, named "The Glory of the Sacred Region of Prayāga".
