Naimishīya Yātrā

This is the closing narrative of the Vāyavīya Saṃhitā of the Śiva Purāṇa, in the Uttara Khaṇḍa, Chapter 40. It tells what happened after the great twelve-year sattra (a long Vedic sacrifice, yajña) at Naimishāraṇya. Sarasvatī appears as a river, the ṛshis walk towards Vārāṇasī, they meet Sanatkumāra by a divine lake, Nandīśvara arrives in a vimāna (a divine vehicle), and the ṛshis are freed.

The end of the sattra

The Naimishāraṇya ṛshis belonged to six lineages (shaṭkula). They had been at a twelve-year dīrghasattra (long yajña) at Naimishāraṇya. During it, Vāyu had told them the whole Vāyavīya Saṃhitā. When the sattra was ending, the ṛshis made ready for the avabhṛtha-snāna, the closing bath that ends a great yajña.

They needed water for this bath. At that moment, by Brahmā’s command, Sarasvatī Devī herself appeared as a flowing river with sweet, clear water. She came for the avabhṛtha bath of these great ṛshis. The ṛshis bathed in her. They offered tarpaṇa (offerings of water) to the devas, the pitṛs (the ancestors) and the ṛshis, and they completed the yajña.

The journey to Vārāṇasī

The ṛshis were full of devotion, and they remembered the narratives they had heard during the sattra. They decided to go to Vārāṇasī (Kāśī), the greatest Śivakshetra (place of Bhagavān Śiva), to deepen their practice of the Śaiva dharma they had received. They walked along the banks of the Bhāgīrathī (Gaṅgā), which they saw flowing south from the Himavat.

On the way they came to a divine lake of great beauty. Forests of flowering trees shaded its waters. The calls of cuckoos rang over it. It was full of lotuses in every colour. The scent of camphor and sandal rose from the water, and swans and cranes moved around it. The lake was calm beyond this world, and the troubles of Kali Yuga had not touched it.

Sanatkumāra at the lake

On the north bank of the lake stood a kalpavṛksha (a wish-fulfilling tree). Under it was a platform of precious gems (vajra-vedikā), and on it a soft deerskin. There the ṛshis saw Sanatkumāra. He is one of the four mind-born sons of Brahmā. He is always young, like a child or a youth, and he has all divine knowledge. He had just come out of deep samādhi.

Other great yogīs were around Sanatkumāra and honoured him. The Naimishāraṇya ṛshis bowed to him with great respect, came near, and stood before him. He asked why they had come. Before they could explain, the sound of divine kettle-drums filled the sky.

Nandīśvara arrives

A great vimāna came down from the sky, shining like the sun. Around it were:

• countless gaṇādhyakshas (leaders of the gaṇas of Bhagavān Śiva)
• troops of apsarās, dancing and singing
• the Rudrakanyās (daughters of Rudra)
• mṛdaṅgas and bheris (drums), sounding deep and auspicious notes
• flutes and vīṇās playing divine music
• Yakshas, Siddhas, Gandharvas, Cāraṇas, Kinnaras and Vidyādharas
• arches of many colours, set with gems
• garlands of pearls and jewelled banners
• a flag in coral with the image of the vṛshabha (the bull, Nandī’s sign) of Bhagavān Śiva

In the middle of the vimāna, under a white pearl umbrella as bright as the moon, sat Nandīśvara (Nandī), the highest gaṇādhipati (chief of the gaṇas). He sat on a divine throne with his wife Suyaśā. He had three eyes and four arms, and he held the great śūla (trident). Serpents were around his neck as garlands, and the crescent moon was on his head. The text describes him like this:

Śivasyāñā ivāmurti, Śivasya karuṇā sākshāt

That means: he was the command of Bhagavān Śiva in bodily form, the compassion of Bhagavān Śiva in person. He looked like the anugraha (grace) of Bhagavān Śiva taking shape.

Sanatkumāra’s words

Sanatkumāra stood up at once when he saw Nandīśvara. He joined his palms in añjali and presented the Naimishāraṇya ṛshis. He said: “These ṛshis belong to six lineages. They have completed a dīrghasattra at Naimishāraṇya. Brahmā himself has sent them here to have your darśana.”

Nandī’s glance

Nandīśvara heard Sanatkumāra and looked at the ṛshis with one glance, full of the grace of Bhagavān Śiva. By that glance alone, with no words and no ritual, he cut all the bonds (pāśas) of their karma. The text says that through his gaze alone he cut their pāśas and taught them Śaivadharma and Īśvarīya jñāna-yoga (the yoga of knowledge of Īśvara). The ṛshis were freed at that moment.

After this, Nandīśvara rose back into his vimāna and went to the presence of Bhagavān Śiva (Śiva-sannidhāna).

Sūta takes leave

Sūta then spoke to the ṛshis at Naimishāraṇya. He said: “Through the telling of this Purāṇa, you and I have helped each other. The telling and the hearing have both been auspicious. My wish is fulfilled. I leave now. May all be well for us at all times.”

Sūta blessed them and left. The great yāga is also placed at Prayāga, and it was thus completed. As the power of Kali Yuga grew, the great ṛshis had been kept safe from it by their sattra. They now went to a place near Vārāṇasī and settled there to spread dharma.

There they kept the Pāśupata vrata (vow) in full. They gained all knowledge, entered samādhi, and were taken into the highest bliss, free from saṃsāra (the cycle of birth and death).

Vyāsa’s closing blessing

The Vāyavīya Saṃhitā ends with the words of Vyāsa, spoken to all who will listen in the future:

• This Śiva Purāṇa is equal to the Vedas in authority and holiness.
• It must not be taught to those without respect, those without faith, those who are dishonest, or those without bhakti (devotion) to Maheśvara.
• Those who hear it once have their pāpa (sin) burned away.
• Those who hear it a second time gain great bhakti.
• Those who hear it a third time gain moksha.
• One who recites it five times gains the highest fruit.
• One who recites it seven times has the darśana of Bhagavān Śiva himself.

Vyāsa’s last verse of blessing says: May Śaṅkara, who lives with his gaṇas, his sons and Pārvatī, give all good to those who tell this Purāṇa and to those who hear it, at all times.

Sources

• Śiva Purāṇa, Vāyavīya Saṃhitā, Uttara Khaṇḍa, Chapter 40