नृलोके देवदेवस्य तीर्थं त्रैलोक्यविश्रुतम् ॥
पुष्करं नाम विख्यातं महाभागः समाविशेत् ॥
दश कोटिसहस्राणि तीर्थानां वै महीपते ॥
सांनिध्यं पुष्करे येषां त्रिसंध्यं कुरुनन्दन ॥
आदित्या वसवो रुद्राः साध्याश् च समरुद्गणाः ॥
गन्धर्वाप्सरसश् चैव नित्यं संनिहिता विभो ॥
यत्र देवास् तपस् तप्त्वा दैत्या ब्रह्मर्षयस् तथा ॥
दिव्ययोगा महाराज पुण्येन महतान्विताः ॥
मनसाप्य् अभिकामस्य पुष्कराणि मनस्विनः ॥
पूयन्ते सर्वपापानि नाकपृष्ठे च पूज्यते ॥
तस्मिंस् तीर्थे महाभाग नित्यम् एव पितामहः ॥
उवास परमप्रीतो देवदानवसंमतः ॥
पुष्करेषु महाभाग देवाः सर्षिपुरोगमाः ॥
सिद्धिं समभिसंप्राप्ताः पुण्येन महतान्विताः ॥
तत्राभिषेकं यः कुर्यात् पितृदेवार्चने रतः ॥
अश्वमेधं दशगुणं प्रवदन्ति मनीषिणः ॥
अप्य् एकं भोजयेद् विप्रं पुष्करारण्यम् आश्रितः ॥
तेनासौ कर्मणा भीष्म प्रेत्य चेह च मोदते ॥
शाकमूलफलैर् वापि येन वर्तयते स्वयम् ॥
तद् वै दद्याद् ब्राह्मणाय श्रद्धावान् अनसूयकः ॥
तेनैव प्राप्नुयात् प्राज्ञो हयमेधफलं नरः ॥
ब्राह्मणः क्षत्रियो वैश्यः शूद्रो वा राजसत्तम ॥
न वियोनिं व्रजन्त्य् एते स्नातास् तीर्थे महात्मनः ॥
कार्त्तिक्यां तु विशेषेण यो ऽभिगच्छेत पुष्करम् ॥
फलं तत्राक्षयं तस्य वर्धते भरतर्षभ ॥
सायं प्रातः स्मरेद् यस् तु पुष्कराणि कृताञ्जलिः ॥
उपस्पृष्टं भवेत् तेन सर्वतीर्थेषु भारत ॥
प्राप्नुयाच् च नरो लोकान् ब्रह्मणः सदने ऽक्षयान् ॥
जन्मप्रभृति यत् पापं स्त्रियो वा पुरुषस्य वा ॥
पुष्करे स्नातमात्रस्य सर्वम् एव प्रणश्यति ॥
यथा सुराणां सर्वेषाम् आदिस् तु मधुसूदनः ॥
तथैव पुष्करं राजंस् तीर्थानाम् आदिर् उच्यते ॥
उष्य द्वादश वर्षाणि पुष्करे नियतः शुचिः ॥
क्रतून् सर्वान् अवाप्नोति ब्रह्मलोकं च गच्छति ॥
यस् तु वर्षशतं पूर्णम् अग्निहोत्रम् उपासते ॥
कार्त्तिकीं वा वसेद् एकां पुष्करे समम् एव तत् ॥
दुष्करं पुष्करं गन्तुं दुष्करं पुष्करे तपः ॥
दुष्करं पुष्करे दानं वस्तुं चैव सुदुष्करम् ॥
nṛloke devadevasya tīrthaṃ trailokyaviśrutam ||
puṣkaraṃ nāma vikhyātaṃ mahābhāgaḥ samāviśet ||
daśa koṭisahasrāṇi tīrthānāṃ vai mahīpate ||
sāṃnidhyaṃ puṣkare yeṣāṃ trisaṃdhyaṃ kurunandana ||
ādityā vasavo rudrāḥ sādhyāś ca samarudgaṇāḥ ||
gandharvāpsarasaś caiva nityaṃ saṃnihitā vibho ||
yatra devās tapas taptvā daityā brahmarṣayas tathā ||
divyayogā mahārāja puṇyena mahatānvitāḥ ||
manasāpy abhikāmasya puṣkarāṇi manasvinaḥ ||
pūyante sarvapāpāni nākapṛṣṭhe ca pūjyate ||
tasmiṃs tīrthe mahābhāga nityam eva pitāmahaḥ ||
uvāsa paramaprīto devadānavasaṃmataḥ ||
puṣkareṣu mahābhāga devāḥ sarṣipurogamāḥ ||
siddhiṃ samabhisaṃprāptāḥ puṇyena mahatānvitāḥ ||
tatrābhiṣekaṃ yaḥ kuryāt pitṛdevārcane rataḥ ||
aśvamedhaṃ daśaguṇaṃ pravadanti manīṣiṇaḥ ||
apy ekaṃ bhojayed vipraṃ puṣkarāraṇyam āśritaḥ ||
tenāsau karmaṇā bhīṣma pretya ceha ca modate ||
śākamūlaphalair vāpi yena vartayate svayam ||
tad vai dadyād brāhmaṇāya śraddhāvān anasūyakaḥ ||
tenaiva prāpnuyāt prājño hayamedhaphalaṃ naraḥ ||
brāhmaṇaḥ kṣatriyo vaiśyaḥ śūdro vā rājasattama ||
na viyoniṃ vrajanty ete snātās tīrthe mahātmanaḥ ||
kārttikyāṃ tu viśeṣeṇa yo 'bhigaccheta puṣkaram ||
phalaṃ tatrākṣayaṃ tasya vardhate bharatarṣabha ||
sāyaṃ prātaḥ smared yas tu puṣkarāṇi kṛtāñjaliḥ ||
upaspṛṣṭaṃ bhavet tena sarvatīrtheṣu bhārata ||
prāpnuyāc ca naro lokān brahmaṇaḥ sadane 'kṣayān ||
janmaprabhṛti yat pāpaṃ striyo vā puruṣasya vā ||
puṣkare snātamātrasya sarvam eva praṇaśyati ||
yathā surāṇāṃ sarveṣām ādis tu madhusūdanaḥ ||
tathaiva puṣkaraṃ rājaṃs tīrthānām ādir ucyate ||
uṣya dvādaśa varṣāṇi puṣkare niyataḥ śuciḥ ||
kratūn sarvān avāpnoti brahmalokaṃ ca gacchati ||
yas tu varṣaśataṃ pūrṇam agnihotram upāsate ||
kārttikīṃ vā vased ekāṃ puṣkare samam eva tat ||
duṣkaraṃ puṣkaraṃ gantuṃ duṣkaraṃ puṣkare tapaḥ ||
duṣkaraṃ puṣkare dānaṃ vastuṃ caiva suduṣkaram ||
"In the world of men there is a tirtha of the God of gods, famed in the three worlds, known by the name Pushkara. The blessed one should enter there. Ten thousand koti of tirthas are present in Pushkara three times a day, O joy of the Kurus. The Adityas, the Vasus, the Rudras, the Sadhyas together with the Maruts, the gandharvas and apsaras are eternally present there, O mighty one. There the gods, the daityas, and the brahmarshis performed austerities and, endowed with divine union, attained great merit, O great king. Even one who merely desires Pushkara in his mind, if he is wise, is purified of all sins and is honored on the summit of heaven. In that tirtha, O blessed one, Pitamaha himself dwelt forever, most pleased, esteemed by gods and danavas alike. In Pushkara the gods, led by the sages, attained perfection, endowed with great merit. Whoever performs ablution there, devoted to the worship of ancestors and gods, is said by the wise to gain a tenfold fruit of the Ashvamedha. Even one dwelling in the Pushkara forest who feeds but a single brahmin rejoices by that deed both in this world and after death, O Bhishma. Whatever a man himself lives on — greens, roots, or fruits — if, filled with faith and free from envy, he gives that to a brahmin, the wise man thereby obtains the fruit of the horse sacrifice. A brahmin, a kshatriya, a vaishya, or a shudra, O best of kings, having bathed in that tirtha of the great soul, does not go to a degraded birth. Especially one who visits Pushkara in the month of Karttika — his fruit there becomes imperishable and increases, O bull of the Bharatas. Whoever, morning and evening, with joined palms, remembers Pushkara, is thereby as though he had touched all the tirthas, O Bharata, and such a man attains imperishable worlds in the abode of Brahma. Whatever sin a man or woman has committed since birth is utterly destroyed by merely bathing in Pushkara. Just as Madhusudana is the origin of all the gods, so, O king, Pushkara is called the origin of the tirthas. Having dwelt twelve years in Pushkara, restrained and pure, one obtains the fruits of all sacrifices and goes to the world of Brahma. Whoever tends the sacred fire for a full hundred years, or dwells a single month of Karttika in Pushkara, attains the very same result. It is hard to reach Pushkara, hard to perform austerity there, hard to give gifts there, and hardest of all to dwell there."
0af5c84c229e · प्रकाशित 16 जुल॰ 2026, 5:01:59 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Pushkara is called the origin of the tirthas just as Madhusudana is called the origin of the gods. Pilgrimage here is bound up with remembrance of the highest source, not with the mechanical accumulation of merit.