Jaṭātīrtha (“the tīrtha of the jaṭās“, the matted locks) is a sacred tīrtha on the Gandhamādana mountain, in the Setu-kshetra of Rāmasetu. Here Bhagavān Rāma washed his matted locks after he slew Rāvaṇa.

Bhagavān Śaṃbhu himself established the tīrtha. It has no equal in power to give citta-śuddhi (purity of the mind) and so to remove ajñāna (spiritual ignorance). This opens the path to advaita-jñāna (knowledge of non-duality) and moksha. The great ṛshis Bhṛgu, Durvāsa and Dattātreya found a pure mind here. Śuka found self-realisation here, at Vyāsa’s direction.

Origin and name

After Bhagavān Rāma slew Rāvaṇa and finished the work of Laṅkā, he came to this tīrtha on the Gandhamādana mountain in the Setu-kshetra. Here he washed and cleansed his jaṭās, the matted locks he wore through his exile and his campaign. Bhagavān Śaṃbhu himself established the tīrtha. He made it the highest tīrtha for one special fruit, citta-śuddhi, the purity of the antaḥkaraṇa (the inner instrument, the mind).

The highest purpose: citta-śuddhi

The Setu Māhātmya gives a strong teaching through Sūta, who speaks to the gathered ṛshis. Ordinary seekers may study all the Vedānta śāstras, recite the itihāsas and purāṇas, and take part in debate, and yet their minds stay impure. Vāgvāda (mere argument in words) does not purify. Antaḥkaraṇa-śuddhi (purity of the inner instrument) must come before ātma-jñāna (knowledge of the self) can rise, and study alone cannot bring it.

Jaṭātīrtha is declared to be the single most powerful means of citta-śuddhi in all the three worlds. One bath in Jaṭātīrtha is enough, with no added yajña, jñāna, japa or upavāsa (fasting). It gives the bather purity of the antaḥkaraṇa, removes ajñāna, makes jñāna rise, and leads in the end to moksha and akhaṇḍa-saccidānanda (undivided being, awareness and bliss).

Great souls who bathed here

Several of the greatest ṛshis and divinely born beings gained citta-śuddhi at this tīrtha.

Bhṛgu. Bhṛgu, the son of Varuṇa, once asked his father for the means to citta-śuddhi. Varuṇa sent him to Jaṭātīrtha at Rāmasetu. Bhṛgu bathed there, and at once the seed of ajñāna was destroyed. He gained advaita-vijñāna and knew directly the nature of the self, as taught by his father Varuṇa.

Durvāsa. The ṛshi Durvāsa, who is a part (aṃśa) of Śaṃkara, bathed at Jaṭātīrtha. He quickly gained manaḥ-śuddhi (purity of mind) and entered brahmānanda (the bliss of Brahman).

Dattātreya. The ṛshi Dattātreya, who is a part of Vishṇu, bathed here and was consecrated (abhisheka) at this tīrtha. He gained a pure antaḥkaraṇa and the state of brahmakaraṇa.

Vyāsa and Śuka

The main frame of this chapter is the well-known talk between Vyāsa and Śuka (the Vyāsa-Śuka saṃvāda). Śuka, the son of Vyāsa and one of the greatest jñānins ever born, had studied all the Vedānta śāstras and the Purāṇas under his father. Yet he found that his mind had not reached its final purity. This is the shining stillness of a purified antaḥkaraṇa, from which advaita-jñāna rises by itself. He went to Vyāsa and asked for the direct means.

Vyāsa told him: “What you have studied in all the Vedāntas is not what purifies the mind. The secret is Jaṭātīrtha at Rāmasetu on the Gandhamādana mountain.” Vyāsa described how Bhṛgu, Varuṇa, Durvāsa and Dattātreya had all gained citta-śuddhi there. He told Śuka to go there at once.

Śuka went to Jaṭātīrtha and bathed with saṅkalpa (a solemn resolve). At once his antaḥkaraṇa was purified. Ajñāna melted away, the light of advaita-jñāna rose, and Śuka reached his own true nature (svarūpa), the form of highest bliss (paramānanda) that is pure consciousness.

Phala

Jaṭātīrtha is like the kāmadhenu (the cow that gives all wishes) among sacred tīrthas. It gives both bhukti (enjoyment) and mukti (liberation). The seeker of moksha gains moksha, and the seeker of bhoga gains bhoga. Chitta-śuddhi is its highest fruit.

Those who bathe here and perform kshetrapiṇḍa are said to gain the phala equal to the Gayā śrāddha. They do not fall into dāridrya (poverty), they do not go to naraka, and they are not born in lower species. No other tīrtha, in the past or in the future, can equal this one.

Sources

Skanda Mahā Purāṇa, Brahma Khaṇḍa, Setu Māhātmya, Chapter 20