Chapter 26 - The Greatness of Tuṃburu (Ghoṇa) Tīrtha

[Sanskrit text for this chapter is available]

Śrī Sūta said:

1-3. Here I shall recount the greatness of Ghoṇatīrtha that is destructive of all sins, O Śaunaka and other (sages) of great prowess.

It is the fruit of a penance of previous birth that people get the opportunity of taking bath therein. On the Full-Moon day in conjunction with the Constellation Uttarāphālgunī, when the Sun is in the Zodiac Pisces, Gaṅgā and all other Tīrthas in the three worlds come there in the afternoon.^[1]

The sages asked:

4-5. O holy lord Sūta, O omniscient one, O master of all the contents of all scriptures, why do all the rivers Gaṅgā etc. take bath in the exceedingly sacred Ghoṇatīrtha when the Sun is in the Zodiac Pisces?

Śrī Sūta replied:

6-11. The Tīrthas Gaṅgā etc. think like this: ‘All men who have committed sins, scrupulously take their holy bath in us. Those people cast off their sins in us and go away with their object achieved. How is this mass of sins accumulating in us to be destroyed?’

After thinking thus they remembered the divine, fascinating words of the noble-souled son of Brahmā, Nārada (for) absolving all sins. They go to Śrī Veṅkaṭa, the mountain that dispels the sins of Brahmin-slaughter etc. They take their holy bath in the waters of Svāmipuṣkariṇī, the excellent Tīrtha. Thereafter, O Brāhmaṇas, all those Tīrthas take their bath (i.e. flow into) in the exceedingly sacred Ghoṇatīrtha on the Full-Moon day in conjunction with the Constellation Uttarāphālgunī when the Sun is in the Zodiac Pisces. Who is capable of knowing (completely) the greatness of that Tīrtha in the entire universe consisting of the three worlds?

[A Description of the Great Sins of those who are Averse to the Holy Bath in Ghoṇatīrtha]:—

12. Hence, O excellent Brāhmaṇas, Ghoṇatīrtha is the most meritorious Tīrtha.

13. They call a person who has abandoned Ghoṇasnāna (‘holy bath in Ghoṇatīrtha’) one who cruelly destroys parks and gardens (i.e. he incurs the sins of such acts), one who sells horses and virgins, one who slays Brāhmaṇas.

14. They call one who has discarded Ghoṇasnāna, a destroyer of the property of deities, a person who takes back what is gifted away, a person who is a Brāhmaṇa-slayer.

15. Learned men call one who has avoided Ghoṇasnāna, a destroyer of lakes, bridges and dams, one who ardently longs for sexual union with other men’s wives, one who steals.

16. Learned men know the person who has abstained from Ghoṇasnāna as a base non-believer who promises a Brāhmaṇa “I shall give” and afterwards (does not give it), as a person who habitually drinks liquor.

17. Learned men call the person who has abandoned Ghoṇasnāna, a person who is worthy of being hated by preceptors, Brāhmaṇas and (other) people, one who is given to self-praise, who steals.

18. Brāhmaṇas call the person who has discarded Ghoṇasnāna, a consumer of food that has not been consecrated, a consumer of the remnants of food offered to the Manes and a thief.

19. Learned men call the person who has abandoned Ghoṇasnāna, a person who offers (to others) the remnants of food offered to the Manes, a person who is antagonistic to his mother and father, and is a thief.

20. They say that the person who has abandoned Ghoṇasnāna is one who is habitually engaged in sexual union with other men’s wives, who is fond of sexual dalliance with his brother’s wife and is a defiler of the preceptor’s bed.

21. They say that the person who has abstained from Ghoṇasnāna is one who talks to a Cāṇḍāla, who is a Brāhmaṇa always bereft of Darbha grass in his hand and is a sinner of the fifth class (i.e. one who associates with sinners who have committed the four types of major sins).

22. They say that the person who has abandoned Ghoṇasnāna is one who takes his food after hearing the voice of a woman in her menses, of a Cāṇḍāla or of a horse, and who is a sinner of the fifth class with their association.

23. They call the person who has abandoned Ghoṇasnāna, a person who causes obstacles in the holy rites of expounding the Purāṇas, celebrating marriage, investiture with the sacred thread and other rites and who kills animals.

24. Learned men say that the person who has avoided Ghoṇasnāna is a slayer of one who has sought refuge, who is averse to all the Tīrthas and who causes abortion.

25. They call the person who has abandoned Ghoṇasnāna, a person who has abandoned Pitṛyajña (i.e. performance of śrāddha), who has deserted his wife, is the meanest in the family and who kills cows.

26. O excellent Brāhmaṇas, sins on a par with the major sins and minor sins resort to the person who has abandoned Ghoṇasnāna.

[The Power of Bath in Ghoṇa to Dispel All Sins]:—

27-36. O eminent Brāhmaṇas, the fascinating Ghoṇatīrtha sanctifies all these sinners through the holy bath, drinking (its) water etc. Wonderful indeed is the greatness of the Tīrtha!

The following are the sinners sanctified:^[2] One who is engaged in committing major sins, one who cooks dog’s meat, the meanest in the family, the cruel, destroyer of the family, the mischievous one, one who has not gifted anything, one who has stopped performance of holy rites, a killer of animals, a tormentor of others, one who has resorted to a backbiter, one who habitually speaks lies, a hypocrite, one who is attached to the wives of others, one who is treacherous to friends, an ungrateful one, a destroyer of foetus, a heinous sinner, a sinner cohabiting with other men’s wives, an informant about the assets of other men, an untruthful person, one who is engaged in agricultural activities, a traitor to the master, a fraudulent one, a covetous one, a patricide, one who is averse to all gods, one who praises himself, a rogue who causes obstacles to pious activities, one who wastes money over undeserving persons, one who causes split among persons who receive favour and concession, one who cuts off or uproots trees laden with excellent fruits, one guilty of breach of faith, one who is bent on massacring warriors, one who does not maintain the sacred fire, one without a son, one who administers poison, a sinner who makes the preceptor hate him, one who causes estrangement between husband and wife, one who acts as a tyrant in administering a village or a temple trust, one who teaches (Vedas) for salary, a Brāhmaṇa absorbed in cruel activities, one who has made committing of sins his second nature, one who is solely devoted to commit multitudes of sins secretly, one who commits sins due to ignorance, one who commits vicious deeds knowingly and all other persons of a similar nature-.

[Story of a Gandharva Called Tuṃburu]:—

Śrī Sūta said:

37. In this connection I shall relate an ancient legend that is destructive of sins, that absolves one from sins, that yields the benefit of salvation.

38. Formerly Gārgya, an omniscient Brāhmaṇa of great refulgence, expert in all lores, who was just and master (subduer) of his sense-organs said as follows:

39. He bowed down to the noble-souled Devala and requested him with delighted mind:

“O (sage) of exalted magnificence, be merciful unto me. Recount to me the greatness of Ghoṇatīrtha that is auspicious and destructive of all sins.”

Devala said:

40-41. A Gandharva named Tuṃburu cursed his chaste wife. He took his bath here and worshipped Veṅkaṭeśa, the storehouse of mercy. Thereby he attained Viṣṇu’s world from which no one can return (to Saṃsāra).

Gārgya asked:

42-43. O Sage Devala, why did the Gandharva named Tuṃburu, an expert in all lores, curse his beautiful wife? What was the fault of his wife endowed with all good qualities? O (sage) of exalted magnificence, tell me the same. I am eager to hear.

[Tuṃburu Instructs His Wife about the Procedure in Taking Holy Bath in the Month of Māgha]:—

44-45. The Gandharva named Tuṃburu told his wife lovingly: “For a period of three Māghas take the bath along with me. It dispels all impurities and sins. In the month of Māgha, when the Sun has risen, smear with cow-dung the bank that dispels all sins, for the sake of the worship of Viṣṇu.

46. In this month of Viṣṇu that bestows auspiciousness render service unto me through Raṅgavallī etc. (? colourful designs as a mark of auspiciousness), designs of white lotus, Svastika etc. drawn by means of minerals.

47. In this Māgha offer Dīpavartikā (i.e. a lamp and a wick) to Mādhava. In front of Hari offer devoutly fire with incense.

48. Cook food unto the noble-souled Mādhava, remaining pure (in mind as well as in body). In the month of Māgha perform circumambulation and obeisances along with me with great devotion.

49. Perform the religious rites and services to Viṣṇu, the Lord of Devas, everyday. Listen to the Purāṇa of Viṣṇu everyday without any lethargy.

50-51a. Take bath scrupulously everyday and drink Hari’s Pādodaka (i.e. the water with which Hari’s feet are washed). Repeat continuously (his names such as) O Kṛṣṇa, O Viṣṇu, O Mukuṇḍa, O Nārāyaṇa, O Janārdana, O Acyuta, O Ananta and O Viśvātman.

51b-52a. Abandon anger, rivalry, jealousy, greediness etc. and observe a vow. Thereby you will attain liberation and permanent residence in Viṣṇu’s world.”

[Tuṃburu Curses His Wife: The Means of Redemption Therefrom]:—

52b. On hearing what was spoken thus by her husband, the beloved wife of the Gandharva angrily spoke to her husband (words) that were unbearable and leading to hell (or misfortune):

53. “O sinless one, when the chillness increases in the morning, when the sun rises very slowly, how can one bathe in the month of Māgha that gives agony due to chillness?

54. The rites mentioned by you cannot be performed by me constantly. O husband, I will not take bath in the morning along with you.

55-56a. If my death takes place due to excessive cold, you will not come to my rescue.”

On hearing the words spoken thus, in spite of his being calm and quiet, the Gandharva, the loving husband, cursed his wife who spoke unpleasantly and offensively.

56b-60. He thought thus: ‘One shall immediately punish by means of curses a son who is averse to virtue and piety, a wife who speaks unpleasantly and a king unfavourable to Brāhmaṇas.’ Prompted by this maxim he cursed his chaste wife then: “Become a mere (ordinary) frog, O foolish woman, in a dry place without water, in the hollow of a holy fig tree near Ghoṇatīrtha on Veṅkaṭa mountain of great merit and destructive of all sins.”

Oṇ hearing this imprecation of her husband the beloved wife of the Gandharva, the chaste woman, fell at his feet and requested Tuṃburu. Afterwards Tuṃburu, the husband, indicated the redemption too from the curse:

61-64. “Agastya of exalted magnificence, the ascetic who has conquered his sense-organs, will take his holy bath in the excellent Ghoṇatīrtha on the great day of Full Moon. The excellent Brāhmaṇa will then relate the greatness of Ghoṇatīrtha to his disciples near the Aśvattha tree. At that time you shall be within the hollow of the holy fig tree. Listen to the greatness of Ghoṇatīrtha that bestows liberation with great attention. You shall then get rid of all your sins and sport with me.”

On being told thus the chaste and pious wife ceased (to speak).

65-69. On account of the curse of her husband she took up the terrible and hideous body of a frog. The woman slowly went to the hollow of the holy fig tree on the peak of Śeṣādri to the south of Ghoṇatīrtha. She stayed in the hollow of the holy fig tree for a period of ten thousand years.

Then after a lapse of time (on one occasion) Agastya went to the fascinating Veṅkaṭādri. With all due holy observances he took his bath in Svāmitīrtha. He bowed down to Varāha, the deity to the south of the Tīrtha. He then went to the abode of Veṅkaṭeśa and bowed down to Śrīnivāsa, the storehouse of mercy, the Lord of Devas who can be known only through the Vedas, the eternal Lord of large eyes. Thereafter, Agastya of exalted magnificence went to Ghoṇatīrtha.

70-72. The most excellent one among Yogins took his bath in the excellent Tīrtha along with his disciples. With great devotion Agastya, the most excellent one among Yogins, the holy lord and sage, described to his disciples under the shade of the holy fig tree the greatness of Ghoṇatīrtha that is destructive of the sin of Brahmin-slaughter, that is meritorious, bestower of all auspiciousness and that grants all prosperity.

[On Seeing Agastya in Ghoṇatīrtha the Wife of Tiṃburu is Liberated from the Form of a Frog]:—

73-75. On hearing it the frog fell at the feet of that Yogin after knowing the greatness of the sage through the light of knowledge. She regained her original form, the charming form of a woman. She spoke to him thus:

“O Agastya, the most excellent one among Yogins, save me, save me, O storehouse of mercy. O Brāhmaṇa, kindly protect me though I opposed the words of my husband.”

Saying thus the lady of large eyes ceased (to speak) thereafter.

Agastya asked:

76. Who are you, O lady of ample, fine buttocks? Welfare unto you. There was committed a sin in the previous birth that gave you the birth of a frog. What is that? Tell me. Do not delay.

The woman said:

77. There is a Gandharva named Tuṃburu. He is an expert in all lores. O Brāhmaṇa, O Agastya served by sages, I am his wife.

78. O excellent sage, my husband Tuṃburu who is conversant with all Dharmas said to me: “You are a charming (lady). Always perform all holy rites along with me.”

79-80. On hearing the words of my husband, which would help in the other world, I uttered unbearable and very harsh words that would lead to hell. O dear one, O excellent sage, those words were uttered by me on account of my vicious intellect.

[The Duties of a Chaste Woman as Described by Agastya]:—

Agastya said:

81. Your husband of keen intellect cursed you angrily. Such a curse is proper in regard to a woman who acts contrary to the words of her husband.

82. A woman who dishonours the utterance of her husband and does as she pleases, falls into a terrible hell (where she remains) as long as the moon and the stars shine.

83-84a. Women have no freedom; husband’s words or directives should not be transgressed. Women go to the region of Viṣṇu due to chastity and the merit of serving their husbands and not through other holy rites.

84b-86a. Learned men know (and assert) that husband is everything unto women, viz. mother, Viṣṇu, Brahmā, Śiva, preceptor and the holy Tīrtha. If a woman disobeys the directive of her husband, even if she is always engaged in the performance of all other holy rites, she shall never be pure even once.

86b-87a. A woman without husband (i.e. a widow) shall perform holy rites that bestow virtuous benefits on being bidden (and permitted) by preceptors conversant with Dharma.

87b. If a woman is directed by her husband, she should devotedly engage herself in obeying the order of her husband.

88. She who takes bath in the Tīrtha of (i.e. holy water flowing from) the lotus-Iike feet of her husband is a favourite of Han. Undoubtedly, it is as good as a bath in all the Tīrthas, Gaṅgā etc.

89-91. Hence the sin committed by you yields the fruit thereof. While you were reaping the fruit of your own action, you heard the greatness of Ghoṇatīrtha. You were liberated. You regained the auspicious form of that lady. Hence this Ghoṇatīrtha has become famous as Tumbutīrtha in the world. What a (wonderful) greatness of the Tīrtha!

[Those who take Their Holy Bath in Ghoṇatīrtha Attain Different Kinds of Benefits]:—

Śrī Sūta said:

92-98. O (sages) of great prowess, O Śaunaka and others, if people take their bath on the Full-Moon day in Ghoṇatīrtha of great merit and destructive of all sins, they will attain the meritorious benefit of sacrifices. They will have the benefit of ten thousand Tīrthas.

By taking the holy bath in Tuṃburutīrtha one shall attain that benefit which is obtained by one who makes a gift of a thousand Kapilā (tawny) cows everyday.

By taking a plunge in Ghoṇatīrtha one attains that benefit which is obtained by one who makes a gift of thousands and crores of precious stones everyday or thousands of elephants in rut or ten thousand horses.

From the sacred Ghoṇatīrtha one attains that benefit which is said by sages to be the fruit of a gift of a crore of virgins.

By the greatness and power of Ghoṇatīrtha one attains that benefit which is obtained by one who makes a gift of a thousand golden robes in Kurukṣetra.

By the great power of Ghoṇatīrtha one attains that benefit which is obtained by one who casts off his body for the sake of the preceptor, or a Brāhmaṇa or his own master.

99. From the Ghoṇatīrtha that merit accrues that is obtained by those who dispel the agony of persons in extreme distress or those who are eagerly devoted to the visits of holy Tīrthas or those who forever adhere to truthfulness.

100. From the holy Ghoṇatīrtha one attains that benefit which is obtained by those who perform Śrāddhas to Pitṛs on the New-Moon day.

101. From the holy Ghoṇatīrtha one attains that benefit which is obtained by a man who takes his holy bath in all the Tīrthas, in Gaṅgā, in Narmadā, in Sarayū, in Candrabhāgā and others.

102. Hence learned men know that Ghoṇatīrtha is the most meritorious of all the Tīrthas.

103. If a person listens to this chapter which dispels all sins, he will have the benefit of Vājapeya and a permanent stay in the world of Viṣṇu.

Footnotes and references:

[1]:

The special day of this Tīrtha is the Full-Moon day in Phālguna when the Sun is in the Zodiac Pisces.

[2]:

This list of ‘sins’ includes all unsocial acts detested at the time of this Purāṇa.