100 - Chakshustirtha and other Holy Centres 

Brahma said: 

1. The holy centre well known as Chakşhustīrtha on the southern bank of Gautami is one that bestows beauty and conjugal felicity. The lord here is Yogeśhvara. 

2. There is a well known city named Bhauvana on the top of a mountain where there was a king named Bhauvana. He was devoted to the duties of a Kshatriya. 

3. In the excellent city there was a brahmin named Vruddha kaushika. His son was known as Gautama. He was the most excellent of all those who were conversant with the Vedas. 

4. Due to defect in the mind of his mother this brahmin had opposite (qualities). He had a merchant friend named Manikundala. 

5. The brahmin had friendship with that merchant though that was odd for a poor brahmin and a rich and flourishing Vaisya. They wished for mutual welfare. 

6. Once Gautama said these words to Manikundala the Vaiśya who was a lord of riches. He repeatedly mentioned this in secret.

Gautama said: 

7. We shall go to the mountains and seas in order to seek wealth. Youthful age should be known as futile if it lacks facilities for pleasure. How can that be without wealth? O, fie upon a men devoid of riches!

Brahma said: 

8. Kundala said this to the brahmin: “There is a vast amount of wealth earned by my father but, О excellent brahmin, what shall I do now with the wealth?” 

Again the brahmin said this emphatically to Manikundala. 

Gautama said: 

9. Who is praised if he is content with his righteousness, wealth, knowledge and amorous sports? Dear friend, the attainment of the highest degree in these things by the embodied beings should be worthy of praise. 

10. Creatures that are blessed live (in the real sense) by their own efforts. Those who are satisfied with the wealth given by others live a miserable existence. 

11. If the son does not desire his father's money, if he does not even mention it in so many words, that son is praised in the world and he is applauded by his parents. 

12. The son who earns wealth solely depending on the might of his own arms shall be blessed in the world. He shall not touch his father's wealth. 

13. He who earns wealth himself and gives it to his father and other kinsmen is the real son. Know him alone as the real son. Others are mere worms in their mother's womb.

Brahmā said: 

14-18. On hearing these words of the covetous brahmin the Vaisya thought his words to be true. He hurriedly gathered together his wealth and jewels and handed them over to Gautama saying, "With this wealth we shall daily wander over all lands and return home with (more) wealth." 

The Vaisya said so in all sincerity but that brahmin was an evil-minded cheat. The Vaisya did not know that the brahmin was evil-minded. The two, viz. the brahmin and the Vaisya started without the knowledge of their parents and went from place to place. The brahmin wished to take away the money that the Vaisya had with him. 

The Brahmin thought: 

19-22. I shall take away that wealth by some means. Oh! there are thousands of beautiful cities in the world. Women are as though the goddesses of love. They bestow what is desired. These charming ladies are in different places. What shall be done by me? After gathering together some wealth with great effort, if it is given to the women they can be enjoyed for ever. That life then is fruitful. I shall always enjoy dance and music, I shall be accompanied by harlots. I shall enjoy everything. But how can that wealth come to my hands from the Vaisya? 

Brahmā said: 

23-25. After thinking thus, Gautama laughingly said to Manikundala thus: "There is no doubt about this that creatures attain prosperity, happiness and cverything they desire only through evil. Virtuous petsons are scen to be miserable in the world. Therefore, of what avail is virtue which results only in one thing, namely, misery?

 Brahma said: 

26. "No" said the Vaisya thereupon. "It is in Dharma (virtue, piety) that happiness is based. There is misery, fear, grief, poverty and pain in evil and sin. Where there is virtue there is liberation too. How can the benefit of the performance of one's own duty be lost?”

 Brahmā said: 

27-31. Even as they were arguing thus a quarrel ensued between them. They said "He whose opinion proves superior (i.e. held by the majority of the people) shall get the wealth of the other. Let us ask (the people): who is more powerful, the virtuous or the non-virtuous?" "The worldly things are superior to the Vedas." "It is in the world that happiness results from virtue." Arguing thus they asked the people—"Of these two which has the greater power in the world, dharma or adharma? Please say the truth." 

Some of the people said thus—"Pain and misery is experienced by those who follow dharma (virtue). Sinful persons are happy.” Since he was thus defeated in the quarrel (the Vaisya) handed over his wealth to the brahmin. 

32. Maniman (the Vaisya Manikundala) who was the most excellent one among those conversant with Dharma, began to praise Dharma once again. The brahmin said to Manimān, “Why? Do you still praise Dharma?”

Brahma said: 

“That is so said the Vaisya. 

Thereupon, the brahmin said again.

The brahmin said: 

33. O Vaisya, all the wealth has been won by me. Why do you prattle shamelessly? Dharma which consists in doing what one pleases has been won by me. 

Brahma said: 

34-36. On hearing those words of the brahmin, the Vaishya said smilingly.

The Vaishya said: 

Dear friend, I consider those persons who do not possess virtue like the shrivelled ones among the grains or like the small bees among winged ones. Dharma is mentioned first among the four aims of a man’s life. Artha (wealth) and Kama (love) are mentioned only thercafter. That Dharma is present in me. How can you then say, excellent brahmin, that you have won? 

Brahmā said: 

37-38. The brahmin then said to the Vaishya again—”Let the wager be the pair of hands.” The Vaiśhya agreed to the proposal saying “So be it”. As before they went to the general public and said the same thing. Then the brahmin said that (the bet) was won (by him). He cut off his hands and said “How do you consider Dharma now?” Provoked thus by the brahmin the Vaiśhya spoke these words.

The Vaishya said: 

39. I consider Dharma as the supreme thing to the very last breath of my life (even when the vital airs have come to the throat). Dharma alone is the mother, father, friend and kinsman of all embodied beings.

Brahmā said: 

40-41. Thus they argued between themselves. (As a result thereof) the brahmin became wealthy and the Vaishya became bereft of his arms as well as riches. 

Wandering thus they reached Ganga and Hari the lord of Yogas, by chance. Then they talked to each other. 

42. The Vaishya began to praise Gangā, the Lord of the Yogas and virtue alone. The brahmin angrily rebuked the Vaishya and spoke again.

The brahmin said: 

43. Your wealth is gone. The hands have been cut off. You are now left with the barest of your vital breaths. If you speak otherwise I will cut off your head with a sword.

Brahmā said: 

44-46. The Vaishya laughed and said this suddenly to Gautama.

The Vaishya said: 

I think that Dharma (Virtue) is the greatest thing. You can do whatever you please. The sinner who censures brahmins, preceptors, Devas, Vedas, Dharma and Visņu should not be touched. The evil-minded sinner, doer of wicked actions and base conduct, who blasphemes Dharma should be cast off and neglected. Brahmā said: 

47-49. Then he said angrily- “If you praise Dharma we shall have our respective lives as wager.” When this was said, O sage, by Gautama, the merchant said “So be it”. Again they addressed the general public and the public too said as before. 

In front of Yogeshvara on the southern bank of Gautami the brahmin felled the Vaishya, plucked out his eye and said:

The brahmin said: 

50. You have come to this plight, O Vaiśhya, because you have been praising Dharma everyday. Your wealth is gone. Your eyes are gone and your sprout-like hands have been cut off. I am asking you for leave, my friend. I am going. Do not speak thus in another (similar) discussion. Brahma said: 

51-54. After he had gone the Vaishya thought thus, in his mind: “O lord, what a pity! What has happened to me in spite of the fact that my mind is solely devoted to virtuous acts.” 

That excellent Vaishya, Kundala who had become poor and bereft of his hands and eyes attained great sorrow although he was always thinking of Dharma alone. Thinking in diverse ways as mentioned above he sat on the ground dejected and motionless. He had fallen into the ocean of grief. 

On the eleventh day in the bright half of every lunar month Vibhīșhana came there at the end of the day during the night after the rise of the moon. 

55. Vibhīșhana was accompanied by his son and surrounded by the Rākşhasas. He took his bath in Gautami Ganga and worshipped Lord Yogeśhvara duly. 

56. The son of Vibhīșhana was like another Vibhīshaņa. He was well known as Vaibhisani. He saw the Vaishya and talked to him. 

57. On hearing the words of the Vaishya narrating everything in the manner it happened that (Räkşhasa) who was conversant with virtue intimated the same to his father the noble-souled lord of Lanka. 

The lord of Lanka lovingly spoke to his son who was the mine of good qualities. 

Vibhişhaņa said: 

58-63. The glorious Räma was my honourable preceptor. His friend who was well known as Hanuman is worthy of my respect and reverence. A great mountain was brought by him formerly when an occasion for the same arose. That mountain was a receptacle of all medicinal herbs. When the purpose was served he took the same back to the Hamalayan range. The names of the main medicinal herbs were (i) Višhalyakaraņi (that which rids one of pain) and (ii) Mrutasañjīvani (that which resuscitates the dead). The Highly intelligent (Hanumān) brought it and handed it over to Räma of unimpaired activities. He informed Rama what could be achieved by the same. When the purpose was served he took the mountain back to the divine mountain range (Himaván). While he was going rapidly the medicinal herb Višhalyakarani fell on the banks of Gautami where the lord is Hari, the lord of Yogas. Bring that medicinal herb and remembering Hari place it over the heart of this (Vaišhva). Thereby this (Vaishya) of liberal minded nature will obtain everything necessary.

Vaibhishani said: 

64. Show me that medicinal herb quickly, dear father. Do not delay. There is nothing else in the three worlds more conducive to welfare than the eradication of other people’s anguish. 

Brahmā said: 

65. Vibhişhaņa said “So be it” and showed that medicinal herb to his son. Out of love for the Vaishya, his son (i.e. Vaibhīşhani) repeated the Vedic Mantra “Ise tvä” etc. and cut off the branch of the tree. Good men are (always) engaged in the welfare of others. Vibhishana said: 

66. The tree on the mountain where it i.e. the medicinal herb) fell has become powerful. Take a branch of it and place it on the heart of this (Vaishya). Immediately after the contact with the same he shall obtain his (former normal) features.

Brahma said: 

67-68. On hearing these words of his father the liberal-minded Vaibhişhaņi did so. He placed the piece of wood precisely on the heart. The Vaishya (regained his original form) with hands and eyes. No one can (adequately) understand the efficacy of jewels, Mantras and the medicinal herbs. 

69-74. The Vaishya took the twig of the tree with him. He took his bath in the Gautami Ganga and bowed down to Hari, the lord of Yogas. Again he took the twig and wandered over (many lands). There was the city of a king well-known as Mahapura. The extremely powerful king there was well known as Mahārāja. He had no son. His only daughter was a blind girl. The king considered his daughter his son. He took a vow like this--”He who revives the eyesight of this princess) shall be given my daughter (in marriage) whether he be a Deva or Dānava, a brahmin or a Kshatriya, a Vaishya or a Shūdra and whether he has any merit or not.” The king proclaimed that she would be given along with the kingdom. The Vaishya heard this announcement day and night. He said:

The Vaishya said: 

75-77. Undoubtedly I shall revive the eyesight of the princess. Brahma said: 

The (officers) immediately took the Vaishya to the presence of the great king. Merely due to the contact of that twig the princess regained her eyesight. The wonder-struck king said – “Who are you Sir?” The Vaishya intimated everything to the king in the manner it had taken place. 

The Vaishya said: 

78. I possess this sort of power due to the favour of the brahmins, virtue, austerity and different kinds of sacrifices performed by me with plenty of monetary gifts. It is by virtue of charitable gifts and the divine medicinal herbs that I have this power.

Brahmā said: 

79-80. On hearing these words of the Vaiśhya the king was surprised much. 

The king said: 

Oh this (gentleman) is highly glorious and exalted. Most probably he is a Deva. Otherwise how can he have such a power as this. No one else has this sort of power. Hence I shall give my daughter to this (Vaishya) along with the kingdom. 

Brahma said: 

81-83. After mentally deciding thus he gave him his daughter and the kingdom, 

(One day) (this Vaishya who had become king) went on an outing, but he was highly distressed. (He thought) “The kingdom without my friend (is no good). There is no happiness without my friend”. The Vaishya began to think of that self samc brahmin. This alone is the characteristic sign of embodied beings of noble birth that their minds always melt with pity even in regard to those of inimical views. 

84-85. The great king went to the forest. Maņikundala had become king. While he was reigning he saw the brahmin Gautama once. All his riches and assets had been taken away by sinful gamblers. Taking the brahmin with him the Vaishya conversant with virtue, honoured him duly. 

86. He intimated to him the efficacy of pious activities entirely. He made him bathe in Ganga for the removal of his sins. 

87-89. Surrounded by his kinsmen that brahmin and the Vaishya accompanied by his kinsmen, the chief of whom was VíddhaKaushika, performed Yajñas near the lord of Yogas. They worshipped Devas and went to heaven. 

Thenceforth, they know that holy centre as “Mrutasañjivana”. “Chakşhustirtha” and “Yogesha”. It bestows merit even on being remembered. It causes delight and pleasure unto the mind. It destroys all miseries.