Narmadlpradaksin˜l

Circumambulation of the Narmada˜ river

DISSERTATION
zur Erlangung des Grades
doctor philosophiae
(Dr. phil.)

vorgelegt von

Ju¨rgen Neua¯

am Institut fu¨r die Sprachen und Kulturen Su¨dasiens

im Fachbereich Geschichts- und Kulturwissenschaften
der Freien Universität Berlin

Juni 2007
Erstgutachter: Prof. Dr. Harry Falk, Freie Universität Berlin, Institut fu¨r die
Sprachen und Kulturen Su¨dasiens.
Zweitgutachter: Dr. habil. Gerhard Ehlers, Staatsbibliothek Berlin, Orientabteilung,
Katalogisierung der Orientalischen Handschriften in Deutschland.

Disputationstermin: 17. Dezember 2007

Abstract

The Narmada˜pradaksin˜a˜ is a Hindu pilgrimage comprising the complete circumambulation of the Narmada˜ river.
Traditionally, a text called Reva˜khan˜«a consisting of 232 adhylyas, up to now believed to be an addition to the
Skandapura˜n˜a, is being regarded as the textual basis for this rite. This traditional view, however, can be shown to distort
the real situation regarding the textual tradition pertaining to the Narmada˜pradaksin˜a˜. The text which is generally termed
"Reva˜khan˜«a of the Skandapura˜n˜a" was actually originally incorporated in, or appended to, the Va˜yupura˜n˜a. This text
marks the culmination of a textual tradition whose beginning can be found in brief sections found in the Ku`rma- and
Matsyapura˜n˜a. Moreover, the text draws largely upon another version of the Reva˜khan˜«a, which was indeed originally
incorporated in the Skandapura˜n˜a, as is attested by colophons of respective manuscripts. It represents a version of the
Reva˜khan˜«a which seems to have been neglected at one point of time and to have subsequently almost passed into
oblivion.
All these texts, from the brief Narmada˜ma˜ha˜tmyas of the Pura˜n˜as to the extensive Reva˜khan˜«a of the Va˜yupura˜n˜a belong
to the mlhltmya genre of Sanskrit literature. The main subject of the group of mlhltmya texts, which concerns us here,
is ti¨rthayltrl, i.e. pilgrimage. Unfortunately these Sanskrit texts usually contain almost no geographical or historical
information but are instead made up of the description of certain rites to be performed by the pilgrim at any given place
and, in fortunate cases, additional legendary material. Place names, however, are almost arbitrarily chosen, usually being
composed of the name of a legendary character suffixed by the term ti¨rtha ("sacred place"). Therefore, it is in most cases
extremely difficult, if not impossible, to geographically locate individual places mentioned in such texts. Thus, the
mlhltmyas are generally regarded to be of very limited value as sources for historical studies, especially the historical
development of "Hinduism".
The case of the Narmada˜pradaksin˜a˜ and the mlhltmya texts pertaining to it can be shown to represent a fortunate
exception to this general situation. The fact that the circumambulation of the Narmada˜ river is, even nowadays, a quite
popular rite undertaken by a considerable number of Hindus of diverse social background has led to the publication of a
number of pilgrims' manuals written in modern Indian languages from the 1920's onwards until today. These books
describe the whole pilgrimage in a rather systematic and detailed manner and may roughly be compared to modern travel
guides. Their special value lies in the fact that these works supply the missing link between Sanskrit tradition and actual
geography as they connect the unspecific and unidentifiable Sanskrit place names of the mlhltmyas with modern place
names currently in use.
The actual geographical distribution of places described in the different Narmada˜ma˜ha˜tmya texts thus arrived at enables
us to determine the likely political and cultural environment of their individual composition. From this it is again possible
to establish with some certainty a chronological sequence of the texts, whose date (or rather period) of composition is
unknown. Under less fortunate conditions these data can at best be determined rather vaguely by quotations in Sanskrit
secondary works like the dharmanibandhas of authors whose vital data are more or less well established.
Even more significantly, these pilgrims' manuals enable us to project all the legendary information contained in the
mlhltmyas onto actual geography. The projection of legendary content, which is generally believed to reflect certain
aspects of ethnographic, social or religious conditions onto physical geography, in my view, draws a comparatively
consistent picture of the spread of religious doctrines and ideas in the Narmada˜ valley, especially along the banks of the
river Narmada˜. These observations again allow for conclusions about the cultural history of a region which, prior to the
establishment of British predominance in Central India and the subsequent large-scale deforestation and systematic
extension of agriculture on an unprecedented scale, had been inhabited in large parts by aboriginal peoples interspersed
with only a few important centres of mainstream Hindu dominance.
Apart from facilitating to a better understanding of the Narmada˜ valley which, for reasons to be explained elsewhere, is
a very peculiar, if not singular, geographical and cultural unit of India, the present study proves, that Sanskrit mlhltmyas
do contain a host of historical information coded into legendary accounts. This work demonstrates that it is, at least in the
case of the Reva˜khan˜«a, possible to decode this largely enigmatic information.
Narmada˜ statue in the main temple at Amarkan˜tak. (Reproduction of a local photography.)
 NaMa´da ikNaare Sae TaU ˆaaLaI haTa Na JaaFGaa |
"From the bank of the Narmada˜
you'll never return empty-handed."
Line from a popular folk-song

NaMa´de hr hr
 Table of Contents i

Table of Contents

Prologue . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iv
Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vi
Abbreviations/Text conventions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vii

Introduction
The Narmada˜ Valley . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

I. The textual tradition

The Narmada˜ in pre-paurln˜ik literature . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
Early foreign references to the Narmada˜ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
The Narmada˜ma˜ha˜tmya/Reva˜khan˜«a group of texts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
Testimonia to the Reva˜khan˜«a . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
Summary of testimonial evidence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
Modern works on the Narmada˜pradaksin˜a˜ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

II. Narmadlpradaksin˜l Gazetteer

Preliminaries . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
The Narmada˜parikrama˜ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
The Narmada˜pradaksin˜a˜ Gazetteer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
1. Amarkan˜tak to Kukkura˜math . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
South bank, 58 - North bank, 59
2. Kukkara˜math to Devgæv . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62
South bank, 62 - North bank, 63
3. Devgæv to Temarsangam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63
South bank, 63 - North bank, 66
4. Temarsangam to Kerpa˜no´ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
South bank, 67 - North bank, 71
5. Kerpa˜n˜o´ to Du`dho´sangam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74
South bank, 74 - North bank, 76
6. Du`dho´sangam to Hos´anga˜ba˜d . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
South bank, 79 - North bank, 81
7. Hos´anga˜ba˜d to Han˜«iya˜ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82
South bank, 82 - North bank, 85
8. Han˜«iya˜ to Sa˜tma˜tra˜ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89
South bank, 89 - North bank, 92
9. Sa˜tma˜tra˜ to Khalgha˜t . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93
South bank, 93 - North bank, 101
10. Khalgha˜t to Haran˜pha˜l . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
South bank, 105 - North bank, 108
11. Haran˜pha˜l to Sindu`ro´sangam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111
South bank, 111 - North bank, 111
ii Narmada˜pradaksin˜a˜

12. Sindu`ro´sangam to Bhalod . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112

South bank, 112 - North bank, 128
13. Bha˜lod to Reva˜sa˜garsangam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
South bank, 143 - North bank, 152

Index of place names . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166

Index of rivers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174
Index of personal names . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176
General Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181

III. Sanskrit Source Texts

Section I: Synopsis of the Narmada˜ma˜ha˜tmya quotations of the Vo´ramitrodaya and KŸtyakalpataru
and the Narmada˜ma˜ha˜tmya versions contained in the Ku`rma- and Matsyapura˜n˜a . . . . . . . 190
Section II: Synopsis of the Narmada˜ma˜ha˜tmya as given in the editions of the Ku`rma- and
Matsyapura˜n˜a . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198
Section III: Synopsis of published excerpts of manuscripts of the RKS and corresponding
stanzas of the Hos´anga˜ba˜d edition of the RKS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222
Section IVa: Synopsis of RKV as given in Aufrecht Mss. 114-116, the Delhi edition and
corresponding stanzas in Stein Ms. 3946 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226
Section IVb: Synopsis of RKV stanzas of the Eggeling Mss. 3595-96 and the Delhi edition . . . . . . . . . . 234
Section V: Synopsis of RK quotations in the Caturvargacinta˜man˜i and corresponding
stanzas of the RKS (Hos´anga˜ba˜d edition.) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236
Section VI: Synopsis of stanzas cited in the Para˜s´arama˜dhavo´ya and the RKV (Delhi edition) . . . . . . . . 238
Section VII: Synopsis of stanzas cited in the NŸsimhaprasa˜da and corresponding stanzas
from different sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239
Section VIII: The Reva˜khan˜«a of the Skandapura˜n˜a (revised version of the Hos´anga˜ba˜d edition) . . . . . . 247
Table of Contents / List of adhylyas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251-449

Appendix I: Details of manuscripts of the Narmada˜ma˜ha˜tmya/Reva˜khan˜«a as found

in manuscript catalogues . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 453
Appendix II: Table of contents of the Narmada˜pao˜ca˜nga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 458
Appendix III: The Narmadl-lrati¨ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 460
Appendix IV: Synoptic Table of Contents of the Vasisthasamhita˜ and Bu®e's Narmada˜ma˜ha˜tmya . . . . . 461

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 464
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 469

IV. Maps
Key
Set A: Satellite Images . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A1-A13
Set B: parikramlpatha . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . B1-B13
Set C: Classification of ti¨rthas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . C1-C13
Set D: Classification of legends and distribution of texts . . . . . . . . . . . . . . . . . . . . . . D1, D3-D10, D12-D15
 NadI ka DaMa´ hE ik Vah BahTaI rhe |
"The dharma of a river is to keep flowing."
Kas´i¨nlth Trivedi¨

"The rivers more ancient than man can do immense good if they are controlled.
Where they are left uncontrolled, they act as engines of destruction."
K.L. Rao

Prologue
This thesis represents the first volume of a two volume work to be titled "Cultural Atlas of the Narmada˜ Valley".
The idea for such an atlas was conceived of in the year 2003 during a discussion with two Indian friends in
Omka˜res´var, Na˜ra˜yan˜ Trivedo´ and Kalura˜m Bhoo´, while shooting the first part of a long-term documentary on
the Omka˜res´var Hydroelectric Project. This proposed "Cultural Atlas of the Narmada˜ Valley" shall comprise a
comprehensive documentation of the culture in the Narmada˜ valley which is threatened by large-scale
submergence in the reservoirs of the "Narmada˜ Valley Development Project", which envisages the construction
of more than 300 large or medium-sized as well as more than 3000 small dams on the Narmada˜ and her
tributaries. This project has been ruthlessly pushed forward despite serious criticism from many sides. Most of
the dams of the project, including the largest and most hazardous ones, are operational by the time these words
are written.
The Narmada˜ valley is a very peculiar region. Enclosed almost on its entire length by largely inaccessible
mountain ranges, the river valley forms a separate geographical and cultural unit. Since ancient times the
Narmada˜ valley has been an almost insurmountable barrier between North and South India. Nevertheless, the
valley itself shows a continuation of human settlement from the beginning of the stone-age up to present times.
The earliest hominid skull remains ever found in the subcontinent dating back to about 150.000 years were
unearthed in 1984 right on the bank of the Narmada˜ at Hatnora˜1. The isolation of the valley and the relative
inaccessibility of the surrounding terrain has limited the settlement of larger numbers of people and for a long
time, extensive stretches of the river banks have almost exclusively been home to aboriginal peoples. All these
circumstances account for the fact, that the culture of the Narmada˜ valley shows many distinctly regional
features.
iv Narmada˜pradaksin˜a˜

Probably the most prominent and well-known expression of this distinct cultural complex is the
Narmada˜pradaksin˜a˜, a pilgrimage which consists of the complete circumambulation of the river in clock-wise
direction, barefooted, covering a distance of more than 2600 kms. This pilgrimage is traditionally said to be
based on a Sanskrit text, the so-called Reva˜khan˜«a. But this is only a fraction of the truth. In this work, all the
relevant Sanskrit texts pertaining to the Narmada˜ are assembled in one place for the first time. These texts form
a distinct corpus of texts I subsume under the title Narmada˜ma˜ha˜tmya (group of texts). All of them have been
digitalised by me and are re-edited in this work in the form of synopses. Altogether I present in this study six
original works - four in Sanskrit and two in Hindo´ - plus the relevant portions of Sanskrit dharmanibandhas
quoting from the Sanskrit works.
The mythological content of the Sanskrit texts is projected on actual physical geography with the help of
geographical information on the Narmada˜pradaksin˜a˜ contained in two modern pilgrims' manuals written in
Hindo´. Of these I have prepared a synoptic translation whose contents can easily be compared with all
corresponding Sanskrit texts to which cross-references are given. The facts mentioned in the pilgrims'
handbooks pertaining to temples, cults and other cultural phenomena are projected onto geographical maps of
the Narmada˜, which divide the valley into thirteen sectors. These maps are given in a separate atlas at the end
of this work. I am convinced that these maps will prove indispensable for gaining and keeping an overview over
the abundance of diverse material and facts presented in this study. I hope that the reader will agree, that these
maps make certain facts more lucid than a verbose written description could ever do. As the present study is
meant to represent a source book for scholars to work with, my foremost aim in presenting the material in the
chosen manner was lucidity and comparability. I am convinced, that the way I chose to present the material will
enable the reader to evaluate the facts for any given place, ti¨rtha, legend or text for himself.
The contents of the book, its structure and the presentation of material was greatly influenced by ideas
formulated by Sontheimer (1989), Nath (2001) and Verardi (2003).
At last, it should be kept in mind that the textual evidence presented in this study must be set in context with
other cultural remains of the Narmada˜ valley, i.e. archaeological, art historical, epigraphic, numismatic, and
anthropological evidence, without which all statements and conclusions about the cultural history of the valley
would remain based on insufficient data.

jn
Berlin-Moabit, June 2007

The present version of this work has been re-edited and expanded with additional material. I have especially
tried to consider the valuable and justified criticism of Prof. Dr. Harry Falk and Dr. habil. Gerhard Ehlers on
certain shortcomings of the original work, for which I am extremely grateful.

jn
Berlin-Moabit, June 2008
 Acknowledgements v

Acknowledgements

I am grateful and proud that you accepted me as your student.

Thank you, Guruji¨, for all these years.

I would like to express my gratitude to the following persons:

Emilie Crémin for making her thesis publicly available and especially for three maps which I take the liberty to
reproduce.

Pt. Na˜ra˜yan˜ Dvivedo´, Omka˜res´var, for letting me photograph his copy of the "Narmada˜pao˜ca˜nga".

Pt. Sus´o´l Kuma˜r Dvivedo´, Amarkan˜tak, for lending me his copy of the Narmada˜rahasyam.

Anne Feldhaus of Arizona State University for supplying me with a copy of S´akuntala˜ Na˜ra˜yan˜ra˜v Bu®e's
"Narmada˜ma˜ha˜tmya".

Oliver Hellwig for liberally sharing his marvellous inventions of software for Sanskritists which have proved
indispensable for me.

The members of the priestly family of the temple of Narmada˜ma˜o´, Amarkan˜tak, for giving me the most liberal
access to every nook and cranny of the temple complex.

idLa Sae kÝNaa AaEr reVaa kae

vi Narmada˜pradaksin˜a˜

Abbreviations

ABORI - Annals of the Bhandarkar Oriental Institute, Poona.

ASIR - Archaeological Survey of India, Reports.
IAR - Indian Archaeology. A Review.
IHQ - Indian Historical Quarterly.
KKT - KŸtyakalpataru of Laksmo´dhara.
KP - Ku`rmapura˜n˜a (Uparivibhlga).
MBh - Maha˜bha˜rata.
MP - Matsyapura˜n˜a
NBA - Narmada˜ Baca˜o A˜ndolan.
NIA - New Indian Antiquary.
NM - Narmada˜ma˜ha˜tmya.
NP - NŸsimhaprasa˜da of Dalapatira˜ja.
NPA - Narmada˜pao˜ca˜nga.
RK - Reva˜khan˜«a.
RKS - Reva˜khan˜«a of the Skandapura˜n˜a, 116 adhylyas (Hos´anga˜bad edition, Giri 1994, pt. II: 1r-411r ).
RKV - Reva˜khan˜«a of the Va˜yupura˜n˜a, 232 adhylya-version (Delhi edition, Simh 1986: 175r-342r).
SkP - Skandapura˜n˜a.
SNP - S´ro´narmada˜ Pradaksin˜a˜.
S´PBr - S´atapathabra˜hman˜a.
VMU - Vo´ramitrodaya of Mitra Mis´ra.
VR - Va˜lmo´ki Ra˜ma˜yan˜a.
VS - Vasisthasamhita˜.

Text conventions

1. Throughout this study, diacritical marks are unifomly used in the transcription of indic terms. Proper names
of places and persons or titles of literary works are written with initial capital letters and appear in regular
type-face. All other terms of Indian origin are written italicized with initial minuscules. All terms and
abbreviations from other foreign languages appear italicized, too.
2. Sanskrit terms are transliterated using the common transliteration system. Terms from modern Indian
languages (Hindo´, Mara˜tho´, Benga˜lo´ etc.) in current use are transcribed according to pronunciation. This rule
mainly concerns the elision of the (short) "a" inherent in consonantic syllables of the devanlgari¨-script, e.g.
Aaßa¨Ma = Skt. ls´rama → H. ls´ram or AMarkNqk = Skt. Amarakan˜taka → H. Amarkan˜tak. This practice may
appear odd, but I use it anyway. It mainly, but not exclusively, applies to modern place-names cited from the
Hindo´ pilgrims' manuals. Place-names in the maps are spelled likewise.
Proper names of gods or mythological figures, however, are uniformly transliterated according to devanlgari¨
morphology and Sanskrit pronunciation, retaining every inherent "a".
3. In the translation of the pilgrims' manuals I have purposely retained many variant, sometimes wrong,
spellings in proper names and a few other original terms.
Introduction
Source of the Narmada˜ (narmadl udgamkun˜e¯`), Amarkan˜tak.
 "Geography is the determining factor of history.
It does not only determine the boundaries and location of a country,
but also the behaviour and attitude of a particular society of a particular region.
R.K. Jain

The Narmadl Valley

When we speak of the Narmada˜ valley in this study, we use this term as signifying a cultural landscape. Cultural
landscapes usually do not necessarily comply with geographic boundaries, but in the case of the Narmada˜ valley
it almost completely does. We are concerned with a region, which is unique in its peculiar geological make-up.
The Narmada˜ valley is a large river basin with an overall catchment area of about 98,800 kms. The valley is
geo-physically largely set off by massive rock formations against its surroundings (Map 1).
This relatively isolated situation expresses itself in all aspects of cultural and social life in the valley. From pre-

Map 1: The Narmada˜ valley.

2 Narmada˜pradaksin˜a˜

history up to the present day, settlement in the valley has continued unabated and the valley has at all times
produced cultural traditions and heritage of a distinct character.
Together with her neighbour rivers Ta˜po´ (south) and Maho´ (north), the Narmada is one of only three east-west
flowing rivers of peninsular India. With a total length of 1312 km the Narmada is the fifth largest Indian stream.

Geology
The earliest geological phase is marked by the cooling and solidification of the earth crust in the pre-Cambrian,
more than 600 million years ago (mya). Remnants of this phase are seen in gneisses and granites, which form
the core of the Indian craton especially on the Indian peninsula. After that phase of solidification, the Indian

Map 2: Major rock formations of the Indian Plate. (Source: Rao 1979/Singh 1971)
 The Narmada˜ Valley 3

craton was first part of a supercontinent called Pangaea. Approximately 160 mya, that supercontinent broke into
two land masses, the northern Laurasia and the southern Gondwana. At that time the Indian craton was
connected to what is today's Madagascar and south-eastern Africa with what is now forming its western
coastline constituting Gondwana. Recent studies (Kumar et al. 2007) suggest that Gondwana broke up about 130
mya. The Indian tectonic plate subsequently began to drift away from East Africa and started to move northward
at a speed of approximately 20 cms per year. After separating from Gondwana, on its way northward, it is
assumed that the Indian plate passed over the Réunion hotspot, which possibly led to the separation from
Madagascar. Certainly it caused a large-scale melting of rock matter at the bottom of the Indian plate. This mass
of melted rock broke through the surface of the Indian craton and caused a lava flow of gigantic dimensions.
The Deccan lava flow as it is called, spilled over an area of about 500.000 km2 and resulted in the formation of
the Deccan traps. By about 50 mya, in the Eocene epoch of the Cenozoic Era, the movement of the Indian craton
had accomplished the complete closing of the Tethys sea and the Indian plate collided with the Eurasian tectonic
plate. This collision and the subsequent further northward movement of the Indian plate caused the folding of
the Hima˜laya and the rise of the Tibetan plateau.
The major rock formations delimiting the Narmada˜ valley (Map 2, Nos. 2/3) are orogenically linked to the
activities in the Indian plate and are thus much older than the Hima˜laya. According to Unni (1996: 11) the
Vindhya˜ is regarded as being 1400 million years, the Sa˜tpu¡a˜ about 1000 million years old. The extensive
Deccan traps, which partly overlie the Vindhya˜s and Sa˜tpu¡a˜s, with an age of 80-50 million years, are
comparatively young (Rao 1979:4).2
The Narmada˜ is the only river in India which flows along a rift valley which is made up of a graben with two
normal faults, the Narmada˜ North and South faults, running parallel to its course. These faults are the boundary
of the Vindhya˜ and Sa˜tpu¡a˜ blocks. Both these blocks form huge mountain ranges to the north and south of the
river respectively, which serve as extensive watersheds. The Narmada˜/Ta˜po´ river systems are said to have
developed when the Sa˜tpu¡a˜ and Vindhya˜ were uplifted. According to Unni (1996:11) "Narmada and Tapti are
geologically 150 million years older than the great Indian river Ganges".

Hydrology
The Narmada˜ basin represents a highly complex hydrological system. The river is fed by a large number of
rivers and rivulets running down from both these mountain ranges. According to Unni (1996:15ff.) the Narmada˜
has 41 principal tributaries, 22 of them joining her on the south (left) bank and 19 on the north (right) bank. The
Narmada˜pao˜ca˜nga (→ p. 39), a kind of pilgrims' guidebook in Hindo´ for the Narmada˜ region, counts altogether
116 tributaries, with 61 confluences on the north and 55 on the south bank respectively. Map 3 shows, that the
drainage system in the catchment area of the Narmada˜ is much more complex, than these figures seem to
indicate.
The overall catchment area of the valley amounts to 98,796 km2. Estimates of the annual water flow of the
Narmada˜ differ considerably between 40,705 (Rao 1979:84) and 27,408 million cubic meters (Narmada Water
Disputes Tribunal, cited after Paranjpye 1990: 33).3
The demarcation line drawn by the limits of the catchment area defines what we understand as the physical
boundary of the Narmada˜ valley throughout this book.
4 Narmada˜pradaksin˜a˜

Map 3: Narmada˜ basin. Catchment area and major reservoirs.

Geography
Except for its western-most portion in Gujara˜t, the catchment border runs along the peak line of the mountain
ranges surrounding the valley. The baseline of the valley (Map 4), running along the foot of the hills, deviates
only in certain parts from its peakline, especially so on the south bank. Where both lines overlap (mostly on the
north bank), mountains have rather steep escarpments. The baseline could be regarded as the outer limits of the
inner core of the Narmada˜ valley, which consists, very generally speaking, of deep, narrow gorges in the eastern
hills, narrow plains in the middle Narmada˜ valley and the wide plains of Guj­ra˜t in the west.

Map 4: Physiographic outline of the Narmada˜ valley.

Physiographically, the Narmada˜ valley spreads over three of 15 macro regions of the subcontinent described by
Singh et al. (Singh 1991: 6-9). The river rises in the North-Eastern Upland, traverses the Central Plains and joins
the sea in the Gujarat Coastal Plain (Map 5). According to the same authors, from the viewpoint of regional
geography, the valley itself falls into three broad areas: Vindhya˜cal-Baghelkhan˜«, Ma˜lva and the Gujara˜t Plain
(Map 6, red lines). Except the latter one, these names are taken from a historio-cultural context (Singh 1979: 39)
and carry a whole lot of non-geographical connotations. These three major regions are subject to two further
levels of subdivison. Accordingly, the Narmada˜ valley falls into three major, seven medium and 16 minor
regions. These regions together constitute the physical basis of the cultural landscape of the Narmada˜ valley. In
choosing the term "cultural landscape", we imply that there are diverse ways to look at the Narmada˜ region.
 The Narmada˜ Valley 5

Map 5: Physiographic macro regions of India. (Source: Singh 1971)

6 Narmada˜pradaksin˜a˜

The geographical subdivisions we are concerned with in the Narmada˜ valley are summarized in Map 6 and
Table 1. The fact that many of the names chosen by the authors have other than purely geographical
connotations somewhat distorts an historically unbiased view on the Narmada˜ valley.

Map 6: Major and minor geographical divisions of the Narmada˜ valley. (Source: Singh 1979)

Table 1: Regional subdivisions of the Narmada Valley

Gujarat Region East Malva South Vindhyacal/Baghelkhand
(Regions 6/7) (Regions 3-5) (Regions 1/2)
6: Eastern Hilly Region 3: Western Satpuras 1: Chindvara-Maikal Plateau
6a: Narmada-Tapti-Tract 3a: Kalibhiti-Betul Region 1a: Maikal Plateau
3b: Rajpipla-Asirgarh Region 1b: Balaghat-Mandla Region
1c: Chindvara Plateau
7: Khambhat Region 4: Narmada Trough West 2: Narmada-Son Trough
7a: Khambhat South (Surat) 4a: Nimar Upland 2a: Narmada Trough
7b: Khambhat North (Vadodara) 4b: Hoshangabad Plain
4c: Dhar Upland
4d: Nimar (Mahes´var Plain)
5: Western Vindhyas
5a: Kanar-Sindhore Tract
5b: Uri-Kanar Tract
5c: Bagh Hills

The name Vindhya˜cal-Baghelkhan˜«, for instance, "is derived from the combination of physical and cultural
complex, the Vindhyanchal-Satpuranchal being superimposed by the Baghel Rajput-dominant tribal culture
complex" (Singh 1979: 622-23). Such naming practices are evidently problematic. We can definitely say, that
the idea of a "Baghel Rajput-dominant tribal culture complex" is a concept which in itself bears unsurpassable
pitfalls of inaccuracy. Not only does this concept refer to a very limited, more recent, historical epoch, if not
rather just one certain aspect of it. It also claims that tribal culture was dominated by a certain kind of rljphts all
over the region to which this term is applied. Such a definition leaves out, for instance, all historic activities
prior to the baghel rljphts as well as any other influence/dominance on "tribal culture". At the same time, it
denies any influence of "tribal culture" on the rljphts. The juxtaposition of dominant rljpht versus (dominated)
"tribal culture" alone is questionable. Another example to further this point is the term "Ma˜lva": "On the basis
of physiography, historio-cultural relations, political background as well as geographical regional
 The Narmada˜ Valley 7

characteristics, Malwa Region forms a unit" (Singh 1979: 565). Much has been written on Ma˜lva. It figures
prominently among the so-called republics of ancient India and many figures of pauranic and historic lore are
connected with this name. However, about the political, ethnical and cultural status of the areas within the
Narmada˜ valley and the people inhabiting them within "ancient Ma˜lva" we know fairly little. These examples
illustrate what I mean by saying, that such names somewhat distort an unbiased view of the Narmada˜ valley and
its culture. I must postpone a more detailed discussion of this topic to a later part of the book.

Ethnography
Topographic factors like the distribution of plains, uplands and hills (Map 7) in connection with the distribution
of soils (Map 8), forests (Map 9) and water are the determining factors for animal and human habitat. Natural
conditions have changed considerably since the advent of British rule in the region. Especially the eversince
ongoing progress of deforestation is of dramatic dimensions.
The Narmada˜ valley is home to major ldivlsi¨ groups (Map 10) which originally fundamentally relied upon

Map 7: Plains, uplands and hills in the Narmada˜ valley.

Map 8: Distribution of soils in the Narmada˜ valley.

forests as their traditional economic resource base. While many ldivlsi¨s, especially in the plains, have in the
historical process integrated into the Hindu social system as small farmers, fisherfolk etc., with the large-scale
extension of agriculture many ldivlsi¨ groups have retreated further uphill into the forests. Map 11 shows the
percentage of ldivlsi¨ population for the districts adjoining the Narmada˜ in Madhya Prades´. It has to be kept in
mind, that generally ldivlsi¨ population is more dense in the hilly areas of the districts than in the plains.
8 Narmada˜pradaksin˜a˜

Map 9: Distribution of major forests in the Narmada˜ valley. (Source: Unni 1996)

Map 10: Major ldivlsi¨ groups in the Narmada˜ valley and the adjoining hills.

Map 11: Percentage of ldivlsi¨-population in the Narmada˜ valley (Madhya Prades´).

The Narmadl Valley Development Project

The Narmada˜ Valley Development Project (NVDP) has been the subject of countless publications. As these
words are written, the struggle for proper resettlement and rehabilition of the large numbers of people whose
homes are threatened by submergence is reaching a new peak with an indefinite hunger-strike announced by
 The Narmada˜ Valley 9

oustees of the Omka˜res´var and Indira˜ Sa˜gar dams. An detailed account of the unbelievable proceedings and
decisions of Indian political circles and related judgements of Indian courts I must postpone to another occasion.
To those, who might be interested to know more about the Narmada˜ dams, I recommend the excellent
documentary "Drowned out" by Franny Armstrong (Spanner Films, 2004) which lets all sides to the story get
a word in the matter. A good account of the economic and environmental absurdity of the NVDP represents
Paranjpye 1990. For an account of the hazardous character of dams in general and global political mechanisms
at work in connection with such projects see McCully 2001.
At this point, I just want to give an impression of the Narmada˜ Valley Development Project's consequences for
the environment and culture in the Narmada˜ valley. Map 12 shows the major dams planned on the Narmada˜.
Bargo´ near Jabalpur was the first of the major dams to be completed. It went operational in 1990. At present, all
major dams are operational with the exception of Mahes´var, currently under construction, which had been
delayed for years. Many of the minor and small dams are also complete. The Narmada˜ Valley Development

Map 12: Major dams in the Narmada˜ valley.

Map 13: Location of major reservoirs and forests. (Source: Unni 1996)
Project has been turned into reality. Map 13 illustrates that the majority of reservoirs submerge forested areas.
This has drastically reduced the amount of prime forest in the valley and threatened much of the remaining
habitat of animals and plants. Most people displaced in the submergence zones belong to Scheduled Tribe,
10 Narmada˜pradaksin˜a˜

Scheduled Caste or Other Backward Classes categories, especially so in the catchment area of the four major
dams, Sarda˜r Sarovar, Indira˜ Sagar, Omka˜res´var and Bargo´.

Archaeology and Epigraphy

There are countless archaeological find-spots in the Narmada˜ valley, most notably Hatnora˜, on the north-bank
of the Narmada˜ which yielded the oldest remains of a hominid skull ever discovered in peninsular India. Maps
14 and 15 show the distribution of archaeological/art historical and epigraphical find-spots respectively. As
these maps are based on data collected prior to 1990 they do not contain for instance the numerous places
identified during special "emergency" surveys hastily undertaken in the submergence area of the big dams.
Maps 14 and 15 are given here merely to illustrate the abundance of material which would form the subject of
another study.

Map 14: Archaeological find-spots. Map 15: Epigraphical find-spots.

I. The textual tradition
Narmada˜ relief slab from Amarkan˜tak, now destroyed. (Courtesy: Banerji 1931)
 The textual tradition 13

The Narmadl in pre-paurln˜ik literature

Vedic literature
There is no explicit reference to the Narmada˜ in Vedic literature, but in the 12th book of the Ma˜dhyandina
recension of the S´atapathabra˜hman˜a (S´PBr XII, 8.1.17b and XII, 9.3.1b.) there are two occurences of a personal
name, Revottaras. Kane (1953: 703), while referring to only the latter stanza, opines that "Revl is another name
for Narmadl"4 and that "it is possible to say that Revottaras was named after the Revl." While Kane, as testified
by his cautiously worded statement, was obviously in doubt whether this is indeed a reference to the Narmada˜,
Bhattacharya (1977: 83) who cites both references, is convinced, that "it is interesting to note, that the Revl is
the only river of Madhya Pradesh that finds mention in the Vedic literature."
While this may not be entirely impossible altogether, it is equally interesting to note, that there is not even a
single reference to the name Reva˜ in early post-Vedic literature, neither in any of the s´lstras, nor in the epics.
However, under the appellation Narmada˜, the river figures on a number of occasions in both the great epics.

The Rlmlyan˜a of Vllmi¨ki

The Va˜lmo´ki Ra˜ma˜yan˜a (VR) contains 23 verses in which the appellation narmadl occurs. Of these, twenty-one
come from the later uttarakln˜e¯`a (VR 7) and just one from the earlier kiskindhl- (VR 4) and yuddhakln˜e¯`a (VR
6) respectively. None of the references from the uttarakln˜e¯`a, contain any kind of geographical information
whatsoever, except VR 7.31.17 where it is said that Ra˜van˜a went to the Narmada˜ looking at the Vindhya˜ and
VR 7.32.2 which mentiones Mahismato´ in connection with the Narmada˜.
VR 4.40.8 refers to the Narmada˜ as being inaccessible and infested with snakes in association with the
thousand-peaked Vindhya˜, which is said to be full of trees and creepers. VR 6.18.10 links the Narmada˜ with the
a¯˜ksavat (according to general opinion the eastern spur of the Vindhya˜), where the lord of the bears
(sarvaa¯˜ksln˜lm adhipatir´), Dhu`mra, lives. These two references provide us with at least a faint characterization
of the Narmada˜: the Narmada˜ and the surrounding mountains are inaccessible and dangerous.
What is more important in the present context, however, is the fact, that Lanka˜, the place to which Ra˜van˜a
deported So´ta˜, is possibly to be identified with one of the mountains around Amarkan˜tak5. There has been a long
controversy on the identification of Lanka˜, which has been summarized and discussed at length in the
introduction to the critical edition of the uttarakln˜e¯`a of the VR (Shah 1975: 31-50) and again by Yardi (1994:
38-48). If we accept the identity of Lanka˜ with Amarkan˜tak, it follows, that the two parties participating in the
final war of the VR, termed vlnaras (Ra˜ma's allies) and rlksasas (Ra˜van˜a's troops), who are essentially
described as human beings (Yardi 1994: 65-67), lived in the Vindhya˜ and Maikal mountains respectively. There
is a lot of difference in opinion about the question, which ethnic groups might be concealed behind both of these
terms. While Shah is silent about any identification of the vlnaras, he seems to identify the rlksasas with the
Gon˜« (Shah 1975: 45-47). Yardi (1994: 66) sees forest-dwelling tribes behind the vlnaras, having different
totemic symbols. Hence their identification with monkeys (e.g. Hanumat), bears (e.g. Ja˜mbavat) or vultures (e.g.
Jata˜yus). He, however, rejects the identification of the rlksasas with the Gon˜«, because "there is clear evidence
that the Rlksasas belonged to an advanced culture than the aboriginal tribes who subscribed to one or other
form of totemism" (Yardi 1994: 68). "Rlvan˜a's name itself seems to be a Sanskritised from of Tlmil {sic!}
iraivan˜, king, sovereign, Lord and Lankl of Tamil ilankl, a town on a hill top. Since these names are of
Dravidian origin, one may safely infer that the Rlksasas belonged to the Dravidian race and Rlvan˜a was their
ruler" (Yardi 1994: 69). Even if the identification of Lanka˜ with Amarkan˜tak be accepted, the question about the
identification of particular ethnic groups populating the Vindhya˜ and Maikal ranges at the time of the Ra˜ma˜yan˜a
remains open to anybody's guess. At least, from the few references in the VR we can say that the Vindhya˜ and
Maikal ranges were largely inaccessible, forested areas most likely rather scarcely inhabited by non-
vedic/aboriginal peoples at the time of the composition of the Ra˜ma˜yan˜a by Va˜lmo´ki.
14 Narmada˜pradaksin˜a˜

The Mahlbhlrata
There are altogether 15 occurences of the term narmadl in the Maha˜bha˜rata (MBh), seven in the vanaparvan
(MBh 3), three in the anus´lsanaparvan (MBh 13), two in the sabhlparvan (MBh 2) and a single one in the
bhi¨sma- (MBh 6), s´lnti- (MBh 12) and ls´ramavlsikaparvan (MBh 15) respectively. In most of these instances
the Narmada˜ is enumerated along with numerous other rivers of northern and southern India6, which does not
yield any significant geographical information regarding the situation of the Narmada˜. Two passages (MBh
3.121.15b and 3.121.18b) associate the Narmada˜ with the Vai«u`ryaparvata, which (N.N.) Bhattacharyya (1991:
301) and others identify with the Sa˜tpu¡a˜ range. Another passage (MBh 12.52.32b) places the Narmada˜ near to
the ksavat giri, the "mountain abounding in bears". The ksavat is generally believed to be the (vast) eastern
portion of the Vindhya˜ range (Bhattacharyya 1991: 261).7
The small amount of geographical information contained in these verses of the MBh, unspecific as it is, seems
to betray a definite advancement in geographical knowledge as compared to that given in the Va˜lmo´ki Ra˜ma˜yan˜a
as, for instance, a number of rivers to the south of the Narmada˜ are enumerated.

References in Sanskrit literary works

There are but a few references to the Narmada˜ in Kalo´da˜sa's works. The Raghuvams´a contains a reference to the
Narmada˜ in the fifth sarga (5.42-46). Here Raghu encamps his army on the bank of the Narmada˜ in the
vicinity of the ksavat, where he salvages Priyamvada from the curse of being an elephant imposed on him by
Matanga (Nandargikar 1971: 139ff.)

References in inscriptions
According to Kane (1953: 705) one of the earliest inscriptional reference is found in the Eran Stone Pillar
Inscription of Budhagupta of the Gupta year 165, i.e. 479/80 AD. The inscriptional evidence will be dealt with
in detail in the second volume of the "Cultural Atlas of the Narmada˜ Valley."

Early foreign references to the Narmadl

The Periplus Maris Erythraei
The earliest known foreign references to the Narmada˜ come from the Periplus Maris Erythraei, which is an
account of the roman sea trade from the Red Sea, along the East African Coast and further up to India. It was
written about the middle of the first century CE8 by an anonymous Greek merchant, who probably lived in the
Egyptian port town of Berenike on the shore of the Red Sea, close to the modern border between Egypt and
Sudan. The port of Berenike was founded in 275 BCE by Ptolemy II Philadelphos, king of Egypt, and named
after his mother. The Periplus contains a vivid description of the difficulties of navigation at the mouth of the
Namnadios (Narmada˜). It was necessary to cross the broad mouth of the Narmada˜ in order to sail up to Barugaza
(BhŸgukaccha/Bharukacha, modern Bharu`c) which lies about 30 kms upstream from the estuary.9 Barugaza is
being described as a bustling market town, the most important centre of commerce in Western India at that time.

The Geographia of Klaudios Ptolemaios

There are a few references to the the Narmada˜ in Ptolemaios' Geographia, which was composed about one
hundred years later than the Periplus. Ptolemaios does not give much information on the Narmada˜ river, except
that its source is in the Ouindion (Vindhya˜) mountains (McCrindle 1884: 102). Besides the Ouindion (Vindhya˜),
Ptolemaios also mentions the Ouxenton (Īksavat) and the Oroudian (Vai«u`rya) mountains in connection with
the Narmada˜.
 The textual tradition 15

Sanskrit Source Texts

The Narmadlmlhltmya/Revlkhan˜e¯`a group of texts
A Sanskrit work titled Reva˜khan˜«a (RK) is traditionally regarded as the basic text describing all aspects of the
so-called Narmada˜pradaksin˜a˜ or Narmada˜parikrama˜, a pilgrimage around the river. The Narmada˜parikrama˜,
which will be discussed in detail in a later chapter (see below, p. 46ff.) can be regarded as a central rite which
postulates a ritual unity of the Narmada˜ valley. By circumambulating the river completely, the Narmada˜ valley
is being perceived by the pilgrim as a geographical, ritual and cultural unit.
The Reva˜khan˜«a is said to contain the myths and legends connected with the ti¨rthls along the river, the holy
places, temples and shrines to be visited and the appropriate rites and austerities to be performed or observed
there, as well as the merits gained by such actions. The text is said to be a part of either the Va˜yu- or
Skandapura˜n˜a. Apart from more general characteristics regarding its content, not very much is known about the
Reva˜khan˜«a until now. This is especially true regarding genesis and development of the Reva˜khan˜«a. The
following survey of paurln˜ik sources and quotations found in works of the dharmas´lstra genre, suggests that
we are concerned with a whole corpus of texts, which I subsume collectively as "Narmada˜ma˜ha˜tmya" texts. It
is a group of texts which has its roots in small chapters on the Narmada˜ contained in the one or other purln˜a.
At the outset I should like to point out two shortcomings in this study. Firstly, I have not yet been able to collate
the few extant manuscripts of the two Reva˜khan˜«a versions and secondly I could not yet locate neither an
edition nor a manuscript of the Vasisthasamhita˜ in Sanskrit (see below, p. 30). The manuscripts seem not too
difficult to be obtained but would require a good amount of time to be properly collated. With regard to the
availability and apparent quality of manuscripts (see below p. 23, 24) it is rather doubtful whether a collation
would yield results justifying the effort.
As regards availability the Vasisthasamhita˜ poses real difficulties. All people along the Narmada˜ I have asked
about the Vasisthasamhita˜ until now know the title, but have never seen any kind of copy of the text. I have not
yet been successful in locating any kind of edition or manuscript of the text in Sanskrit. Therefore I have tried
to use, as far as possible, a version in Mara˜tho´ which I do not fully understand.
I hope that the chosen presentation of the material will facilitate and initiate more detailed investigations of the
Narmada˜ma˜ha˜tmya texts. They contain a mass of information given the numerous different fragments and
versions available to us. It appears that such studies would yield important results generally applicable to the
genesis of texts of the literary genre of Sanskrit mlhltmyas.10
For well-known reasons it is difficult to trace the origin and development of paurln˜ik texts with regard to
absolute chronology. The only reliable chronological data in this respect can be obtained from textual witnesses
which are datable on the basis of historic data relating to their respective authors. In the case of the
Narmada˜ma˜ha˜tmya texts such textual witnesses are found in the sections on ti¨rthayltrl of encyclopaedic works
on dharma, so-called dharmanibandhas, whose authors' identities and biographical data are (at least in some
cases) well established.

Laksmi¨dhara's Ka¯˜tyakalpataru (1125-1150 CE)

An early reference to a text eulogizing the Narmada˜ is given in Bhatta Laksmo´dhara's KŸtyakalpataru which is
an extensive dharmanibandha devided into fourteen sections or kln˜e¯`as. The KŸtyakalpataru was composed
about 1125-1150 CE in Kanauj (Kane 1975: 695). In the section on ti¨rthayltrl, the To´rthavivecanaka˜n˜«a, which
is the eighth part of the KKT, Laksmo´dhara included a short chapter on the Narmada˜ (Aiyangar 1942: 198-205).
It commences with the caption "atha narmadlmlhltmya tatra matsyapurln˜e" ("now {follows} the
Narmada˜ma˜ha˜tmya {as found} in the Matsyapura˜n˜a").
The text cited by Laksmo´dhara as presented in Aiyangar's edition comprises about 66 unnumbered s´lokas11 (see
III. Sanskrit Source Texts - Section I). Laksmo´dhara introduces his quotations with "yudhisthiram prati
16 Narmada˜pradaksin˜a˜

mlrkan˜e¯`eya uvlca" ("Markan˜«eya spoke to Yudhisthira") which refers to a dialogue between Ma˜rkan˜«eya and
Yudhisthira, which is the basic pattern for all paurln˜ik versions of Narmada˜ma˜ha˜tmya texts. The sole exception
to this represents the Vasisthasamhita˜, where the dialogue runs between Vasistha and Ra˜ma.
The text Laksmo´dhara cites from the Matsyapura˜n˜a itself begins with an introduction of the Narmada˜ (s´lokas 1-
4), followed by a description of Amarakan˜taka and a number of ti¨rthas in its vicinity (s´lokas 4-57). Verses 45/46
mention the estuary of the Narmada˜. It ends with eight s´lokas on the Ka˜vero´sangama (s´lokas 58-65).12

Table 2: Topics mentioned in the Narmadlmlhltmya of the Ka¯˜tyakalpataru

Praise of the Narmadl (1-3, 37-39, 41-45, 57)
Amarakan˜taka {mlhltmya} (4-5, 14-20, 40, 47-50, 54-56);
Amarakan˜taka parvata pradaksinl (51), Jales´vara (6, 25), Rudrakoti (7-8), Mahes´vara (8-13),
Amares´a13 (21-24), Kapila˜ (26-29, 35), Vis´alyakaran˜o´sangama (Vis´alya˜) (30-36), Vates´vara
(46)
Narmadodadhisangama (47)
Jva˜les´vara (52-53)
Klveri¨sangama (58-65)

It is significant to note, that in Laksmo´dhara's text the eulogy of the Narmada˜ is closely connected with the
praise of the Amarakan˜taka mountain and its ti¨rthas. The verses relating to both these topics are intermixed.
Moreover, only three locations on the whole river are mentioned, i.e. Amarakan˜taka, Kavero´sangama (2 kms east
of Omka˜reshvar) and the Narmada˜'s confluence with the Arabian Sea. The fact that the Kavero´sangama,
although it is located about half way between Amarkan˜taka and the sea, is given in stanzas 58-65 after the
reference to the Narmadodhisangama (47), may suggest that it represents a later addition. The same may apply
to the description of Jva˜les´vara (52-53), itself being located on the Amarakan˜taka mountain, which comes later
than the Narmadodhisangama too, but still before the concluding eulogy of Amarakan˜taka in stanzas 54-56.
There is no geographical information about the places on the Narmada˜ in the KŸtyakalpataru. At least, we learn
from s´lokas 13/14, that the Narmada˜ is 100 yojanas long and two yojanas wide and that there are 600060000
ti¨rthas on her banks.14 It is also important to note that we find no reference to the Narmada˜pradaksin˜a˜, but to a
pradaksin˜l of the Amarakan˜taka mountain in stanza 51. Provided this chapter of the KŸtyakalpataru as given by
Aiyangar is authentic15, it would attest to the existence of a Narmada˜ma˜ha˜tmya in the Matsyapura˜n˜a at the
beginning of the 12th century AD. The foremost subject dealt with therein is the greatness of the Narmada˜. The
Amarakan˜taka mountain where she takes her rise, was regarded as the main ti¨rtha.

Mitra Mis´ra's Vi¨ramitrodaya (1610-1640 CE)

The Vo´ramitrodaya is a voluminous dharmanibandha divided into twenty-two sections termed prakls´a.
According to Kane (1975: 953) the Vo´ramitrodaya was composed between 1610 and 1640 CE at the court of
Vo´rasimha, ruler of Orcha˜. The treatise on ti¨rthayltra, the To´rthapraka˜s´a, is the tenth section of the
Vo´ramitrodaya, in which Mitra Mis´ra cites about 43 verses on the Narmada˜ (Prasa˜d 1917: 379-383; see: Chapter
IV: Sanskrit Source Texts - Section I). Similar to Laksmo´dhara, Mitra Mis´ra commences his citations with "atha
narmadlmlhltmyam" ("now {follows} the Narmada˜ma˜ha˜tmya"). Mitra Mis´ra cites mainly from the
Ku`rmapura˜n˜a, but gives also short citations on the Ka˜vero´sangama and the Narmada˜ estuary from the
Matsyapura˜n˜a, as well as one single stanza on the sources of the Narmada˜ and Son rivers from the Maha˜bha˜rata
(MBh 3.83.9). Mitra Mis´ra's citations, which are about half a millenium younger than those of the
KŸtyakalpataru are in astonishing literal accordance with the respective passages found in the printed editions
of the Ku`rma- and Matsyapura˜n˜a. While the Vo´ramitrodaya contains a somewhat abbreviated version of the
 The textual tradition 17

description of Amarakan˜taka, it adds three verses on the Eran˜«o´sangama at the end. The contents of the
Narmada˜ma˜ha˜tmya section of the Vo´ramitrodaya are as follows:

Table 3: Topics mentioned in the Narmadlmlhatmyl of the Vi¨ramitrodaya with sources of citation
Praise of the Narmadl (1-8, 12, 32)
Amarakan˜taka {mlhltmya} (9-11, 13-21, 31, 33-35); Amarakan˜takaparvata Ku`rmapura˜n˜a
pradaksinam (36), Jales´vara (22-23), Kapila˜ (24-26, 28), Vis´alyakaran˜o´ (Vis´alya˜)
(27-30), Vates´vara (40)
Klveri¨sangama (37-39) Matsyapura˜n˜a
Narmadlsamudrasangama (40) Matsyapura˜n˜a
Eran˜e¯`i¨sangama (41-43) Ku`rmapura˜n˜a

Contrary to the KŸtyakalpataru, in the Vo´ramitrodaya the Kavero´sangama is mentioned sequentially at the
geographically correct place, i.e. before the Narmadodhisangama. Both places are referred to by quotations from
the Matsyapura˜n˜a. Additionally the Vo´ramitrodaya mentions the Eran˜«o´sangama in two stanzas which are qouted
from the Ku`rmapura˜n˜a.
The KŸtyakalpataru and the Vo´ramotrodaya largely agree in the eulogy of the Narmada˜ river and the
Amarkan˜taka mountain which are closely related by intertwined verses. These topics and the respective stanzas
may be regarded as the original core of the Narmada˜ma˜ha˜tmya. The remaining references to the Ka˜vero´°,
Eran˜«o´° and Narmada˜samudrasangama seem to be the earliest additions to this core.

Dalapatirlja's Na¯˜simhapraslda
Like the KŸtyakalpataru and the Vo´ramitrodaya, the NŸsimhaprasa˜da is a large dharmanibandha devided into
twelve sections, which are called "slra". The section which concerns us here is titled To´rthasa˜ra. Kane (1975:
861-862, 867-868) reports that the NŸsimhaprasa˜da was composed between CE 1490 and 1512 by Dalapatira˜ja
(or, alternatively, Dala˜dho´s´a), who was at that time a minister of a nizlms´lh16, ruler of Devagiri (modern
Daula˜ta˜ba˜d, Maha˜ra˜stra). Citing a remark of H.P. Sastri, Kane (1975: 862) suggests that Dalapatira˜ja could
possibly be identified with Dalapatira˜ya, ruler of Ga¡h-Man˜«la˜ and husband of the famous Rln˜i¨ Durga˜vato´, who
herself was born on 5th October 1524 as the daughter of the Chan˜«ela chief Kira˜t Pa˜l Singh, the rljpht rljl of
Mahoba˜. She was married in 1542 to the then Gon˜« ruler of Ga¡h-Man˜«la˜, Dalpats´a˜h. Whether Dalpats´a˜h and
Dalpatira˜ya/-ra˜ja are indeed identical is open to question. In some of the colophons to other slras of the
NŸsimhaprasa˜da, Dalpatira˜ja refers to himself as mahlrljadhirlja. The regnal years of the Gon˜« rulers have
been calculated by several authors on the basis of the famous Ra˜mnagar inscription which contains an extensive,
partly supposedly imaginary genealogy of the Gon˜« dynasty of Ga¡h-Man˜«la˜. According to Cunningham (1884:
52) Dalpats´a˜h reigned from CE 1530-1548. Going by the dates alone, the identification of Dalpatira˜ja and
Dalpats´a˜h would be possible. However, the contents of the To´rthasa˜ra betray the fact that Dalpatira˜ja must have
hailed from South India and that he had near to no personal knowledge of the Narmada˜ region. Especially the
latter fact raises doubts about the identification, because it is unclear how this lack of knowledege could be
reasonably explained if Dalpatira˜ja was indeed the son of the Gon˜« ruler Sangra˜ms´a˜h, who had his capital at
Ga¡ha˜ (now a suburb on the western outskirts of Jabalpur) located very close to the Narmada˜.
The NŸsimhaprasa˜da contains about 172 verses on the Narmada˜ and associated ti¨rthas (see III. Sanskrit Source
texts - Section VII). Like the KŸtyakalpataru and the Vo´ramitrodaya the NŸsimhaprasa˜da introduces its chapter
on the Narmada˜ with "atha narmadlmlhltmya". The text contains citations from the Ku`rma-, Matsya-, Saura-
and a single stanza from the Va˜yupura˜n˜a. The bulk of quotations (ca. 128 of 172 stanzas), however, comes from
18 Narmada˜pradaksin˜a˜

a Reva˜khan˜«a of the Skandapura˜n˜a, which I shall discuss below (p. ?). The text of the NŸsimhaprasa˜da is quite
differently structured than that of the KŸtyakalpataru and Vo´ramitrodaya. While the latter works quote the verses
in the sequence as found in the respective purln˜as, the NŸsimhaprasa˜da introduces a thematic division of the
topics and rearranges the quoted stanzas accordingly (see Table 4).
In section one, the NŸsimhaprasa˜da quotes only verses generally applying to the greatness of the Narmada˜.
Citations begin with 24 verses from the Ku`rma- and Matsyapura˜n˜a also found quoted in the KŸtyakalpataru and
the Vo´ramitrodaya. These stanzas, at least partly, belong to the "core of the Narmada˜ma˜ha˜tmya" (see above: p.
17). These verses are followed by much more material (ca. 91 stanzas) from the Reva˜khan˜«a of the
Skandapura˜n˜a. In sections two and three the narmadotpatti and the snlnamantra are being introduced as new
topics into the Narmada˜ma˜ha˜tmya, quotations of which come exclusively from the Reva˜khan˜«a (Skandapura˜n˜a)
and are not found in the Narmada˜ma˜ha˜tmya sections of any of the cited purln˜as.The content of the
NŸsimhaprasa˜da is thus considerably different from those of the KŸtyakalpataru and Vo´ramitrodaya. The fourth
section "narmadlti¨rati¨rthlni" reveals that the author had no profound knowledge about the geography of the
Narmada˜ valley or about the ti¨rthas along her banks.

Table 4: Thematic division and sources of citations of the Na¯˜simhapraslda

1) Narmadlmlhltmya 3) Snlnamantra
Ku`rmapura˜n˜a (1-6) Skandapura˜n˜a - Reva˜khan˜«a (149-150)
Va˜yupura˜n˜a (7) 4) Narmadlti¨rati¨rthlni
Matsyapura˜n˜a (8-25) Ku`rmapura˜n˜a (151)
Skandapura˜n˜a - Reva˜khan˜«a (26-116) Skandapura˜n˜a - Ka˜lika˜khan˜«a (152-153)
2) Narmadotpatti Saurapura˜n˜a (154-157)
Skandapura˜n˜a - Reva˜khan˜«a (117-148) Ku`rmapura˜n˜a (158-169)
Skandapura˜n˜a - Reva˜khan˜«a (170-172)

We find at its beginning a reference quoted from the Ka˜lika˜khan˜«a of the Skandapura˜n˜a to Ka˜lao˜jara, a sacred
mountain in Bundelkhan˜« (near modern Ba˜nda, U.P.), which can by no means be geographically associated with
the Narmada˜. It is followed by a reference to Gokarn˜a17 from the Saurapura˜n˜a to which the same applies, even
though the text says that Gokarn˜a is not too far from the Reva˜ ("revlyl nltidhre tu gokarn˜a iti vis´rutar´ /",
NŸsimhaprasa˜da 154a). There are a couple of other ti¨rthas mentioned thereafter, which are of no specific
significance in the present context.18 What is important, however, is the fact that the Amarakan˜taka mountain is
not mentioned at all in the NŸsimhaprasa˜da. This fact also puts further doubts on the identity of Dalapatira˜ja and
Dalpats´a˜h, because Amarkan˜taka certainly was famous at all times in the region around Jabalpur for being the
source of the Narmada˜.

The Narmadlmlhltmya of the Khrmapurln˜a

There are several editions of the Ku`rmapura˜n˜a, which differ in extent (Rocher 1986: 184ff.). The so-called
"critical edition" of the All-India Kashiraj Trust contains in its second section (uparivibhlga) three adhylyas
(38-40) comprising altogether 180 verses on the Narmada˜ and associated ti¨rthas (Gupta: 1971: 514-531; see: III.
Sanskrit Source Texts - Section II).19 Of these three adhylyas, the Vo´ramitrodaya quotes only from adhylyas 38
and 39.
Table 5 shows, that the Vo´ramitrodaya copies the whole of Ku`rmapura˜n˜a adhylya 38 even without altering the
sequence of the verses. Regarding wording, these citations are almost completely true to their source. If single
stanzas are left out, such abbreviations are marked with tathl. In the present Ku`rmapura˜n˜a adhylya 38 contains
an additional one and a half stanzas (Ku`rmapura˜n˜a 38.40 a-c) on the Ka˜vero´ not found in the Vo´ramitrodaya. It
 The textual tradition 19

is interesting that the Vo´ramitrodaya instead refers to the Ka˜vero´ quoting from the Matsyapura˜n˜a (189.12-14).
The quotation referring to the Eran˜«o´sangama (Vo´ramitrodaya 41-43), which is found in the present edition of
the Ku`rmapura˜n˜a 39.80-81 must have been included in the Ku`rmapura˜n˜a that Mitra Mis´ra used.

Table 5: Verse concordance of the Vi¨ramitrodaya and the Khrmapurln˜a

Vi¨ramitrodaya Khrmapurln˜a Vi¨ramitrodaya Khrmapurln˜a
verse adhylya.verse verse adhylya.verse
39476 38.1-30 tathl abbreviates: - [38.35]
tathl abbreviates: - [38.31] 33-36 38.36-39
31 3832 37-39 MP 189.12-14
tatha˜ abbreviates: - [38.33] 40 MP 186.58a-c
32 3834 41-43 39. 80-81

The remainder of about 140 verses of the extant Ku`rmapura˜n˜a not quoted by the Vo´ramitrodaya are spread over
adhylyas 39 (ca. 100 stanzas) and 40 (40 stanzas). Both these ldhylyas contain a list of ti¨rthas made up of
stanzas which follow a stereotype pattern of composition. This pattern consists of three constituents: the mention
of the name of a holy place (ti¨rtha), the prescription of certain actions (karma) to be performed (such as bathing
or donations etc.) and the goals (phala) achieved by these actions. These three elements, ti¨rtha-karma-phala
(tkp) seem to represent the fundamental constituents defining a ti¨rthamlhltmya. Thus even single independent
verses containing the tkp-elements must be regarded as constituting independent single-verse mahltmyas. The
following two examples demonstrate the tkp-pattern after which almost all of the verses of Ku`rmapura˜n˜a
adhylyas 39 and 40 are composed.

pippales´am tato gacchet sarvaplpavinls´anam / Then he should go to Pippales´a which removes all offences;
tatra snltvl mahlrlja rudraloke mahi¨yate // 39.8 By bathing there, oh king, he will prosper in the sphere of Rudra.
tato gaccheta rljendra vimales´varamuttamam / Then he should go, best of kings, to the unmatched Vimales´vara;
tatra prln˜ln parityajya rudralokam avlpnuylt // 39.9 By giving up his breath there, he will attain to the sphere of
Rudra.

According to our definition, we can say that the first stanza is the Pippales´a mlhltmya and the second one the
Vimales´vara mlhltmya. An examination of the source texts suggests, that such single-verse mlhltmyas
represent the first stage in the textual establishment of a ti¨rtha. Such single-verse mlhltmyas can subsequently
be extended by additional verses almost at random. How such single-verse mlhltmyas develop into ever more
extensive mlhltmyas which may eventually form voluminous adhylyas will be demonstrated in the further
course of this chapter. For the time being it should be borne in mind that, whatever the extent of a mlhltmya,
the three fundamental elements of ti¨rtha-karma-phala are indispensable and must always be present.
Of altogether 67 ti¨rthas mentioned in Ku`rmapura˜n˜a 39 and 40, 39 are mentioned in single-verse mlhltmyas, 15
ti¨rthas are described in two and 11 in three to five stanzas. Most prominent are Kapila˜to´rtha eulogized in seven
and S´uklato´rtha in fifteen verses. While the extent of description is certainly indicative of the relative religious
significance attributed by the author to a specific ti¨rtha at the time of composition of the work, it is yet uncertain
whether it could also be taken as an indication regarding the local provenance of the text.
About half of the ti¨rthas mentioned in Ku`rmapura˜n˜a 39 and 40 can be identified on the basis of identical names
contained in modern pilgrims' manuals. By far most, if not all of them20 are situated within 200 kms from the
estuary on either bank of the Narmada˜. As the aquaintance with a physical region or place is evidently a
20 Narmada˜pradaksin˜a˜

precondition for the formation of a metaphysical notion of a region or place, this fact proves, that these two
adhylyas must have been composed in modern Gujara˜t. Moreover, these two adhylyas must definitely be
regarded as later additions to what we have termed earlier the "core of the Narmada˜ma˜ha˜tmya" (see above, p.
17) represented by Ku`rmapura˜n˜a 39.1-39/KŸtyakalpataru 1-39/Vo´ramitrodaya 1-36. Both adhylyas as a whole
are bracketed by verses eulogizing the Narmada˜, i.e. Ku`rmapura˜n˜a 39.1-3 and 40.36-40. However, at the
transition of adhylya 39 to adhylya 40, there is no apparent change (structural, geographical, compositional or
otherwise) which would necessitate such a division. As this division into two adhylyas appears to be rather
arbitrary it may be assumed that both adhylyas originally formed a single unit, a single Narmada˜ma˜ha˜tmya.

The Narmadlmlhltmya of the Matsyapurln˜a

In its printed editions21, which "vary only in detail" (Rocher 1986: 197) the Matsyapura˜n˜a contains nine
adhylyas (186-194) comprising of about 550 stanzas eulogizing the Narmada˜ and a large number of ti¨rthas on
her banks. The edition I have used is the one published in 1907 by the A˜nanda˜s´rama in Pun˜e (A˜pte 1907: 407-
431; see III. Sanskrit Source Texts - Section II). In their colophons, the respective adhylyas are explicitly stated
to constitute a Narmada˜ma˜ha˜tmya ("iti s´ri¨ mltsye mahlpurln˜e narmadlmlhltmye [...]"). Even though the text
of the KŸtyakalpataru obviously abbreviates the Matsyapura˜n˜a at five places (as in the case of the
Vo´ramitrodaya, such abbreviations are marked with tathl), it is clear that the Narmada˜ma˜ha˜tmya of the present
edition(s) of the Matsyapura˜n˜a contains considerably more material, than the version Laksmo´dhara used for the
KŸtyakalpataru at the beginning of the 12th century CE. Moreover, a comparison of the verses common to both
works shows, that only 16 out of 64 verses cited by Laksmo´dhara are completely identical regarding wording
(see III. Sanskrit Source Texts - Section I). The following table illustrates the foregoing statements:

Table 6: Verse concordance of the Ka¯˜tyakalpataru and the Matsyapurln˜a

Ka¯˜tyakalpataru Matsyapurln˜a Ka¯˜tyakalpataru Matsyapurln˜a
verse adhylya.verse verse adhylya.verse
1 1868 42-43 187.1-2
tathl abbreviates: - [186.9] tathl [MP jumps back to 186]
39487 186.10-19 44-46 186.56-58
11 186.20a/21b 47a 186.59a
47b 188.85b
39795 186.22-24 48-50c 188.86-89a
15 186.25 >25a = KP 13b tathl abbreviates: - [188.89b-92]
16 186.26 > KP 51-53 188.93-95
17 18627 54 1889622
18 186.29b/30a 55-56c 188.97-99a
19-41 186.33-55 tathl abbreviates: - [189.1-11]
tathl [MP jumps to 187] 58-64 189.12-19

What becomes immediately apparent is that the material cited by the KŸtyakalpataru along with a number of
obvious interpolations and additions is spread over four adhylyas (186-189) in the edition of the Matsyapura˜n˜a.
However, the material, which we have earlier termed "the core of the Narmada˜ma˜ha˜tmya" (see above, p. 17)
 The textual tradition 21

still forms the beginning of the first adhylya (Matsyapura˜n˜a 186), preceded only by three additional verses,
where the a¯˜sis ask shta to narrate not only the Narmada˜ma˜ha˜tmya, but also the mlhltmyas of Omka˜ra, the
Kapila˜sangama and Amares´a23 (see: III. Sanskrit Source Texts - Section I). While at least in our version of the
Matsyapura˜n˜a, there is no further mention of Omka˜ra, it is significant that, for the first time in our texts, we find
here a secondary reference to mlhltmyas of individual ti¨rthas. This is a clear indication of a later expansion of
the text, which, however, is of a considerably different nature than the mere addition of lists of ti¨rthas as in the
case of Ku`rmapura˜n˜a adhylyas 39/40.
A second innovation and even more significant is the inclusion of legendary material into the
Narmada˜ma˜ha˜tmya. For instance, adhylya 187 begins with two verses eulogizing the Narmada˜, which are also
found KŸtyakalpataru 42-43. Matsyapura˜n˜a 187.3a refers to Jales´vara as the highest ti¨rtha in all the three worlds
and in 3b Ma˜rkan˜«eya announces that he will now relate to Yudhisthira how this place came into existence.
From 187.6 up to the end of the adhylya (187.52) an introduction to the Tripura˜ntaka legend is given in the
form of a dialogue, first between S´iva and Na˜rada and later between Na˜rada and Anaupamya˜. Matsyapura˜n˜a
188.1-84 completely recounts the legend of the destruction of Tripura˜. At the end (188.79-80) it is said, that the
second one of the three puras fell down in flames on the Amarakan˜taka mountain and that hence the place came
to be known as Jva˜les´vara. All of these altogether about 130 verses have no parallel in any of the other texts
discussed so far. From Matsyapura˜n˜a 188.85 up to the end 188.97 follows an eulogy of the Amarakan˜taka
mountain, a few verses of which are also found in the KŸtyakalpataru and the Ku`rmapura˜n˜a.
Matsyapura˜n˜a adhylya 189 deals exclusively with the Kavero´sangama. Verses 189.12-19 contain an eulogy of
the Ka˜vero´ river and are cited in the KŸtyakalpataru in the same sequence as they are found in the Matsyapura˜n˜a.
This sequence may thus be taken as representing the core of the Ka˜vero´sangamama˜ha˜tmya which, in the extant
Matsyapura˜n˜a, is preceded by a short legend about how Kubera became the lord of the yaksas at this place
(Matsyapura˜n˜a˜ 189.4-11). This brief story, apparently a later addition, puts the eulogy of the place in a new
context. Additionally, verses Matsyapura˜n˜a 189.1-3 supply a standard introduction ("mlrkan˜e¯`eya uvlca...") to
the story. The whole composition forms a complete, separate adhylya. This pattern, i.e. the inclusion of
extensive legends into earlier short mlhltmyas may be seen as exemplary for the composition of the adhylyas
of the Reva˜khan˜«a versions, which contain dozens of adhylyas of this type.
Matsyapura˜n˜a adhylyas 190 and 191 again contain an extensive list of ti¨rthas along the banks of the Narmada˜.
This list, it seems, represents a largely extended version of the list found in Ku`rmapura˜n˜a 39 as it strikingly
follows the same sequence of ti¨rthas. The basic textual structure of the verses contained in this list, of which I
have given an example above (see above, p. 19), is also similar here. However, the composer of these adhylyas
seems to have felt the need to expand the description of individual ti¨rthas by elaborating on the karma and phala
elements. While we find in the Ku`rmapura˜n˜a in many cases sequences of single-verse mlhltmyas, here in the
Matsyapura˜n˜a, we encounter "tato gacchet..." verses (ti¨rtha) augmented by a few more verses on rites to be
performed at a given place (karma) and the merits obtained by these actions (phala), before the next ti¨rtha is
described. Matsyapura˜n˜a adhylya 192 then again begins with such a brief mlhltmya, this time in two verses, but
from 192.3 until the end at 192.38, this adhylya deals exclusively with S´uklato´rtha, which held the most
prominent postition with a description comprising fifteen verses already in Ku`rmapura˜n˜a 39.65-78. All fifteen
verses of the Ku`rmapura˜n˜a with the exception of the introductory one are contained in Matsyapura˜n˜a 192 in the
same sequence, but here they are interspersed with a few new stanzas of legendary content. Adhylyas 193-194
of the Matsyapura˜n˜a again contain lists of ti¨rthas similar to those in Matsyapura˜n˜a 190 and 191. And again, the
remaining material from Ku`rmapura˜n˜a 39/40 is found in the same sequence here interspersed with new verses.
Altogether we can say that the Narmada˜ma˜ha˜tmya as given in the Ku`rmapura˜n˜a apparently preserves an older
version of the Narmada˜ma˜ha˜tmya than the extant Matsyapura˜n˜a does. With the help of the evidence of the texts
discussed up to this point, the general development of ti¨rthamlhltmyas can be roughly summarized as follows:
22 Narmada˜pradaksin˜a˜

Stage 1: single tkp-stanza mlhltmya

Stage 2: limited multiple-stanza mlhltmya = tkp-stanza, augmented by additional k- and p- stanzas
Stage 3: extended multiple-stanza mlhltmya = t-stanza, augmented by k- and p-stanzas plus stanzas of
legendary content
Stage 4: "adhylya"-mlhltmya = introductory dialogue, incorporating t-stanza + legend + k and p stanzas
(optional24)
The changes applied to the Narmada˜ma˜ha˜tmya of the Matsyapura˜n˜a, like the earlier extension represented by
Ku`rmapura˜n˜a 39/40, must have been made in Gujara˜t, too. The general features of the development of these two
versions of the Narmada˜ma˜ha˜tmya may very likely be typical for the mlhltmya genre and thus be applicable to
other texts of the genre, too. From a comparison of the Narmada˜ma˜ha˜tmya of the Ku`rma- and Matsyapura˜n˜a it
appears that the Narmada˜ma˜ha˜tmya of the Ku`rmapura˜n˜a at one point of time ceased to get updated and that the
material found therein was incorporated in the Matsyapura˜n˜a and elaborated upon. Why the Ku`rmapura˜n˜a
version was neglected in favour of the Matsyapura˜n˜a, however, remains open to question.

The Revlkhan˜e¯`a
Up to now we have been concerned with texts titled Narmada˜ma˜ha˜tmya. Modern pilgrims' handbooks when
narrating legends related to individual ti¨rthas, however, frequently refer to two other Sanskrit texts, or rather
titles. The first one is the Reva˜khan˜«a, a text which is usually said to constitute one of the khan˜e¯`as of the
Skandapura˜n˜a and as such is well-known from editions of the Skandapura˜n˜a. On other occasions, however, the
Reva˜khan˜«a is attributed to the Va˜yupura˜n˜a.
The second text is called Vasisthasamhita˜ and, at least in the pilgrims' handbooks, is not associated with any of
the popular purln˜as.25 It is striking that the versions of the Narmada˜ma˜ha˜tmya as contained in the Matsya- and
Ku`rmapura˜n˜a discussed above, are never mentioned as the source of legends in the pilgrims' handbooks.

The Revlkhan˜e¯`a of the Skandapurln˜a26

The editions of the Reva˜khan˜«a I have been able to locate, are either contained in or, if published independently,
attributed to the Skandapura˜n˜a. As in the case of the Narmada˜ma˜ha˜tmya, the text exists in different versions.
The most extensive one is found in the printed editions of the Skandapura˜n˜a. The Reva˜khan˜«a constitutes the
third chapter of the A˜vantyakhan˜«a, which is the fifth khln˜e¯`a of the Skandapura˜n˜a. Thus the Reva˜khan˜«a is
counted as Skandapura˜n˜a 5.3. The first printed edition was edited by Ksemra˜j S´ro´kŸsn˜ada˜s and printed in
Bombay, vikrama samvat 1967 [1910 CE] at the Venkates´var Steam Press. It is an extensive work titled
"S´ro´skandamaha˜pura˜n˜am" comprising six volumes in pothi¨ format. The original edition seems to be quite rare
nowadays, but it has been reprinted in seven volumes by Na˜g Publishers, Delhi, first in 1986 and a second time
in 1995. The Reva˜khan˜«a contained in this reprint (Simh 1986: 175r-342r) comprises 232 adhylyas.
This Venkates´var edition has been the basis for another edition of the Skandapura˜n˜a which appeared just one
year later, bangll samvat 1318 (~ 1911 CE) in Calcutta. It was prepared by Pao˜ca˜nana Tarkaratna and printed
at the Vangava˜so´ Press in eight volumes. The edition is accompanied by a Banga˜lo´ commentary.27
The Reva˜khan˜«a contained in the Calcutta edition seems to be almost entirely copied from the Venkates´var
edition as the first 232 adhylyas appear to be completely identical. Hazra has noted some of the differences
between both editions with regard to the second khan˜e¯`a of the Skandapura˜n˜a (Hazra 1940: 157, note 176)
However, there are four additional adhylyas, apparently found in Banga˜lo´ manuscripts (Hazra: ibid.) appended
at the end of the Reva˜khan˜«a, adding up to altogether 236 adhylyas. The first of these adhylyas is titled
satyanlrlyan˜aviprasamvldavarn˜anam ("account of the dialogue between Satyana˜ra˜yan˜a and the brlhman˜as")
and seems to betray these four adhylyas as a vaisn˜ava addition to the (apparently predominantly) s´aiva
Reva˜khan˜«a. The last two adhylyas (231/232) of the Reva˜khan˜«a proper are titled ti¨rthlvalivarn˜anam ("account
 The textual tradition 23

of the succession of ti¨rthas") and revlkhan˜e¯`apustakadlnldimlhltmyavarn˜anam ("account of the greatness of

giving the book of the Reva˜khan˜«a as a present etc.") respectively. These titles unquestionably mark the end of
the text of the Reva˜khan˜«a and the additional adhylyas 233-236 are therefore left out in this study.
Another, independent, reprint of the Reva˜khan˜«a is found in a work titled "atha bŸhat s´ro´narmada˜pura˜n˜am
reva˜khan˜«am" printed in one single volume of the classical Indian pothi¨ type. It was edited by Sva˜mi
Onka˜ra˜nand Giri, who is also the author of one of the pilgrims' handbooks, the S´ro´narmada˜pradaksin˜a˜ (see
below, p. 33). My copy is of the third extended edition published in Hos´anga˜ba˜d CE 1995.28 The book itself is
devided in two parts. The first part contains the 236 adhylya version, the first 232 adhylyas apparently being
again identical with those of the Venkates´var edition. The second part contains another version of the
Reva˜khan˜«a comprising 116 adhylyls, which is explicitly stated in the preamble to be also excerpted from the
Skandapura˜n˜a. Both versions are accompanied by a Hindo´ commentary. In the preamble, in which the editor
Onka˜ra˜nand Giri mainly stresses the greatness and importance of the purln˜as, he says that the Skandapura˜n˜a is
a mahlpurln˜a and that the Narmada˜pura˜n˜a is an upapua¯˜ln˜a (Giri 1994: prastlvnl (ka)).29 It remains unclear
what the author means by Narmada˜pura˜n˜a here, as the term is hardly ever used elsewhere than in this foreword.
From the title of the book, "atha bŸhat s´ro´narmada˜pura˜n˜am reva˜khan˜«am" it appears that he uses the term as a
synonym for Reva˜khan˜«a30. He further states that the 236 adhylya version of the Reva˜khan˜«a is taken from the
Skandama˜ha˜pura˜n˜a (Giri 1994: prastlvnl (kha)). About the 116 adhylya version of the Reva˜khan˜«a, he says
(ibid.): "From another Skandapurln˜a of the upapurln˜a type, there is a quite different edition of the
Narmadlpurln˜a with a commentary in 116 adhylyas available. There used to be a very worn-out copy {with
me}, which had been published sometime in Lakhnah."31 This statement indeed is stunning as it seems to claim
the existence of two different Skandapura˜n˜as side by side, one being a mahl-, the other one an upapurln˜a. It is
unneccessary to comment on this singular statement here, but the Lakhnau` edition Giri refers to is almost
certainly identical with the one published in eight volumes by Naval Kis´or Press, Lucknow, CE 1911-16. It
contains the Sanskrit text with a Hindo´ translation by one Devo´daya˜lu Mis´ra.32 While it is clear that the
Reva˜khan˜«a of this edition along with its Hindo´ commentary is being reprinted here, Giri's preamble contains no
clue regarding the origin of the 236 adhylya version and the accompanying Hindo´ commentary. It is very likely
that these are a reprint of S´ivkuma˜r Mis´ra's edition titled "s´ro´ narmada˜pura˜n˜am reva˜khan˜«am,
bha˜sa˜nuva˜dasahitam", published in 1969, by Jo˜a˜nsatr Praka˜s´an Nya˜s, Hos´anga˜ba˜d, which also published Giri's
work.33
Finally, there is a translation of the 232 adhylya version, which was published as volumes 62 and 63 of the
well-known "Ancient Indian Tradition and Mythology Series" of purln˜a translations (Tagare 1999 & 2001).
Manuscripts of the Reva˜khan˜«a of the Skandapura˜n˜a are very rarely reported, as manuscript catalogues usually
do not give details of individual khan˜e¯`as found in manuscripts of the Skandapura˜n˜a.34 An exception to this rule
is Ms. No. 3669 of Eggeling's India Office Library Catalogue (Eggeling 1896: 1360-1362), which comes from
the H.T. Colebrooke collection. It is written on European paper and is very likely just a more recent transcript
from an older original manuscript. From the number of adhylyas (115)35 as well as a list of contents Eggeling
has given, it is clear that this undated manuscript belongs to the 116 adhylya version of the Reva˜khan˜«a.
Another, comparable manuscript was reported by Stein (Stein 1894: No. 3538).
A comparison of the initial and final verses of Eggeling 3669 and Stein 3538 with the corresponding portions
of the Hos´anga˜ba˜d edition confirms this observation. However, as both manuscripts differ considerably at the
beginning and end from the said edition, the latter appears to be based on a considerably different strand of
transmission altogether, which seems to be better represented by yet another manuscript containing the same
version of the Reva˜khan˜«a. This manuscript, which has been described by Mitra (1879: 42-47; No. 1745) is
dated samvat 1867 (AD 1809) and was found in the Murs´ida˜ba˜d district of West Bengal. Judging by the very
few lines available from Mitra's description, this manuscript seems to be much closer to the Hos´anga˜ba˜d edition
24 Narmada˜pradaksin˜a˜

than to Eggeling 3669 and Stein 3538 (see III. Sanskrit Source Texts - Section III). It is, however, to be kept in
mind, that all three manuscripts as well as the Hos´anga˜ba˜d edition contain the formula "iti skandapuran˜e
revlkhan˜e¯`e" in their colophons. This statement is important with regard to the above mentioned riddle of two
different versions of the Reva˜khan˜«a, both attributed to the Skandapura˜n˜a, one comprising 116, the other one
232 adhylyas.

The Revlkhan˜e¯`a of the Vlyupurln˜a

Although the Va˜yupura˜n˜a, too, is said to contain a Reva˜khan˜«a, there is no trace of such a text in either of the
two editions of the Va˜yupura˜n˜a available to me (Mitra 1880 and 1888 and S´ro´kŸsn˜ada˜s 1933). There is an
interesting remark by Ra˜jendrala˜la Mitra to be found in the foreword to volume two of his edition (Mitra 1888:
iii-iv) which I would like to cite here in abbreviated form: "The traditional account of the Va´yu is that it is
24,000 stanzas in extent. (...) The professed Va´yu Pura´n˜a (...) itself claims an extent of 23,000 s´lokas (...), but
available Mss. do not bear out this claim. The six Mss. from which this edition is printed come from very distant
parts of India; (...) but they all agree in giving the public substantially the same text, and that the text is about
one half of the extent of the traditional Va´yu Pura´n˜a. (...) An attempt is sometimes made to explain the
discrepancy by saying that in its entirety the work is made up of many appendices or Ma´ha´tmyas, of which texts
are lost, and if these could be put together, the traditional extent would be completed. (...) There is nothing to
show that there are certain parts missing from our Mss." It is interesting to note, that Mitra speaks of
mlhltmyas and not khan˜e¯`as as (possible) appendices to the Va˜yupura˜n˜a. Contrary to his statement, that
corresponding texts are said to be lost, there are a few manuscripts of a text related to the Narmada˜, which in
their colophons profess to be part of the Uttarakhan˜«a of the Va˜yupura˜n˜a. One of them had been described by
Theodor Aufrecht as early as 1864 (Aufrecht 1864: 64-67). The text is titled Reva˜ma˜ha˜tmya by Aufrecht, but
the colophon of the first adhylya, which is the only one available in printed form, reads Reva˜khan˜«a. The
manuscript is very extensive, comprising three volumes of 258, 233 and 217 foliae respectively. Interestingly,
the first two chapters are in the form of a dialogue between Su`ta and S´aunaka, whereas, from the beginning of
the third chapter onwards, the dialogue runs between Ma˜rkan˜«eya and Yudhisthira, exactly in the manner of the
Narmada˜ma˜ha˜tmya of the purln˜as or the Revakhan˜«a of the Skandapura˜n˜a (see Aufrecht 1864: 65, note 3).
Two more comparable manuscripts, Nos. 3595-3596, have been described by Eggeling (1896:1302-04). The
most important one among them is No. 3595, a manuscript comprising 699 foliae of "good, clear Devanlgari¨
writing of 1610 A.D." (ibid.: 1302). In its colophon it gives S´ro´narmada˜ma˜ha˜tmya as its title professed to be part
of the Uttarakhan˜«a of the Va˜yupura˜n˜a. The other manuscript described by Eggeling, No. 3596, gives
S´ro´narmada˜ma˜ha˜tmya as its title which is stated to be part of a S´ivasamhita˜, which again is said to be a part of
the Uttarakhan˜«a of the Va˜yupura˜n˜a.
Another manuscript of this type was reported by Velankar (Kulkarni/Desai 1998: 284). The colophon here
mentions both, Reva˜khan˜«a and Narmada˜maha˜tmya side by side as its title. These examples show, that the
information on the title and association of our text with anyone purln˜a as given in the colophons is
contradictory. The colophons are, however, unanimous in one point: that the title of our text is either Reva˜- or
Narmada˜ma˜ha˜tmya.
Fortunately both, Aufrecht and Eggeling, reproduce a good number of stanzas from their manuscripts on the
basis of which it is possible to identify the version of the text contained in them.36 Astonishingly, almost all
stanzas of the Reva˜khan˜«a of the Va˜yupura˜n˜a as given by Aufrecht and Eggeling, which fortunately come from
different portions of the text, are found in the 232 adhylya version of the Reva˜khan˜«a (see III. Sanskrit Source
Texts - Section IVa/b). While the first adhylya of both versions is almost identical regarding numbering and
sequence of stanzas, the beginning of the second adhylya shows a significant difference: the first four stanzas
of the manuscript, which refer to Va˜yu as the propounder of the "highest purln˜a" etc., are conspiciously omitted
 The textual tradition 25

in the edition of the 232 adhylya version of the Reva˜khan˜«a. In this context there is another interesting passage
in the 232 adhylya version of the Reva˜khan˜«a, 21.15-18, which has parallels in the older Narmada˜ma˜ha˜tmya
texts. The first two stanzas of this passage are found in the Narmada˜ma˜ha˜tmya of the Ku`rmapura˜n˜a 38.12-13
with a citation in Vo´ramitrodaya 12-13, as well as in the Matsyapura˜n˜a 186.23b-25a cited by the KŸtyakalpataru
13b-15a. Below, the left column gives the text as found in the Reva˜khan˜«a, the right one quotes the passage
from the Ku`rmapura˜n˜a (variant readings stressed by bold typeface):
Reva˜khan˜«a (232 adhylya version) Ku`rmapura˜n˜a

yojanlnlm s´atam slgram s´rhyate sariduttaml // 15b yojanlnlm s´atam slgram s´rhyate sariduttaml /
vistaren˜a tu rljendra ardhayojanam lyatl / vistlren˜a tu rljendra yojanadvayam lyatl // 38.12
sastiti¨rthasahasrln˜i sastikotyas tathaiva ca // 16 sastiti¨rthasahasrln˜i sastikotyas tathaiva ca /
parvatld udadhim ylvad ubhe khle na sams´ayar´ // 17 parvatasya samantlt tu tisthanty amarakan˜take // 38.13
saptasastisahasrln˜i saptasastis´atlni ca /
saptasastis tathl kotyo vlyus ti¨rthlni clbravi¨t // 18

It is heard that the [entire length of the] best of rivers is It is heard that the [entire length of the] best of rivers is
100 yojanas 100 yojanas
But by width, best of kings, she extends to half a yojana. But by width, best of kings, she extends to two yojanas.
There are six hundred million and sixty-thousand ti¨rthas There are six hundred million and sixty-thousand ti¨rthas
[located] from the mountains to the sea on both banks, no located on all sides of the mountain at Amarakan˜taka.
doubt.
And Va˜yu has spoken of six hundred seventy million
sixty-seven thousand and sixty-seven hundred to´rthas.

This passage enables us to draw some essential conclusions. First of all, the first two of the quoted verses prove
that material from the Narmada˜ma˜ha˜tmya versions found in the purln˜as was incorporated in the 232 adhylya
version of the Reva˜khan˜«a. As this material has apparently been reinterpreted, as suggested by the comparison
of Reva˜khan˜«a 21.18 with Ku`rmapura˜n˜a 38.13, even these passages, apart from the abundant additional
adhylyas contained in the 232 adhylya version of the Reva˜khan˜«a, must be later than the Na˜rmada˜ma˜ha˜tmya
texts. The reduction of the width of the Narmada˜ in Reva˜khan˜«a 21.16a from two yojanas (i.e. 26 kms), a
calculation being based on observations near the confluence of the Narmada˜ with the sea (see note 14), to half
a yojana (i.e. 6,5 kms) suggests, that this passage must have been re-written somewhere further inland. The
complete reinterpretation of Ku`rmapura˜n˜a 38.13 in Reva˜khan˜«a 21.16b/17a attests to the fact, that the
Amarkan˜tak mountain had no special meaning for the composer of this stanza. In transferring the myriads of
ti¨rthas from the Amarakan˜tak mountain to the banks of the Narmada˜ he furthermore laid the foundation
(wittingly or unwittingly) for the Narmada˜pradaksin˜a˜. Finally, the additional stanza Reva˜khan˜«a 21.18, which
assigns superior knowledge to Va˜yu (he knows of even more ti¨rthas on the banks of the Narmada˜ than tradition)
must have been added when the preceding verses were incorporated into the Va˜yupura˜n˜a. The fact that this
verse, contrary to the introductory stanzas to adhylya 2, is retained here, shows that the nowadays unanimous
assignment of the 232 adhylya version of the Reva˜khan˜«a to the Skandapura˜n˜a must be later than the actual
text. The earlier assignment of the 232 adhylya version of the Reva˜khan˜«a was, it seems, to the Va˜yupura˜n˜a.
Further support for this assumption is found Reva˜khan˜«a 5.15 and 229.137 and also by the evidence furnished by
the manuscripts. While manuscripts giving Skandapura˜n˜a in their colophons exclusively contain the 116
adhylya version of the Reva˜khan˜«a, colophons of manuscripts of the 232 adhylya version, likewise
unanimously, assign themselves to the Va˜yupura˜n˜a. The only available counter evidence against this observation
represents Stein's manuscript 3946, which in its colophon assigns the text, apparently a quite different recension
26 Narmada˜pradaksin˜a˜

of the 232 adhylya version, to the Skandapura˜n˜a.38 It seems that the 232 adhylya version must at some point of
time, and for some unknown reason, have been reassigned to the Skandapura˜n˜a. As this phenomenon is most
clearly to be seen in the Venkates´var edition it would have been all the more important for the editors to
describe the manuscripts on which the edition is based.
As the original affiliation of the two major versions of the Reva˜khan˜«a may now be regarded as established, I
forthwith refer to the 116 adhylya version as Reva˜khan˜«a of the Skandapura˜n˜a (abbreviated as RKS) and to the
232 adhylya version as Reva˜khan˜«a of the Va˜yupura˜n˜a (abbreviated as RKV).

The Narmadlrahasyam
Recently I have come across another version of the same text we have just dealt with, i.e. the Reva˜khan˜«a of the
Va˜yupura˜n˜a which comes under the title Narmada˜rahasyam (Pu`rva˜rddha). I have in my possession a digital
reproduction of just an incomplete photocopy of this work, which is in the possession of Pan˜«it Sus´o´l Kuma˜r
Dvivedo´, Amarkan˜tak. The original is a computer-set book of unknown date and origin, as the title page is
missing in the photocopy. Although the original must be a production of relatively recent date and probably
significant circulation, I could not yet find any reference to a printed "Narmada˜ra˜hasyam" in any library
catalogue. The book contains the text and a Hindo´ translation of the Narmada˜rahasyam. The text of the
Narmada˜ra˜hasyam comprises 230 adhylyas which are for large parts parallel to the Reva˜khan˜«a of the
Va˜yupura˜n˜a. The reduction by two adhylyas is apparently due to a considerably different numbering of
adhylyas. Thus, the above cited stanzas, RKV 21.15b-18a, appear with few insignificant differences in adhylya
22.15b-18a of the Narmada˜rahasyam. In other instances there is also much difference in wording of parallel
passages. The readings of the Narmada˜rahasyam altogether seem to represent a more recent stage in the
development of the text. The Narmada˜rahasyam is apparently based on another line of manuscriptual tradition
than the RKV. What is important, is the fact that the colophons explicitly assign the Narmada˜rahasyam to the
Va˜yupura˜n˜a. While the genetic link between the texts is evident, the exact relationship of the Narmada˜rahasyam
and the Reva˜khan˜«a of the Va˜yupura˜n˜a remains yet to be established.

Relationship between RKS and RKV

At a first glance, the two Reva˜khan˜«a versions discussed above, appear to be two distinct texts as suggested by
the difference in the number of adhylyas, their respective titles, sequence and arrangement. However, a textual
comparison of their contents reveals, that they are genetically linked (see Table 7).

Table 7: Concordance of common adhylyas in the RKS and RKV

RKS RKV RKS RKV RKS RKV
RKS 73 RKV 35 RKS 89 RKV 52-54 RKS 103 RKV 83
RKS 74 RKV 36 RKS 90 RKV 55 RKS 104 RKV 85
RKS 75 RKV 37 RKS 91 RKV 56-57 RKS 105 RKV 86-87-88
RKS 76 RKV 38 RKS 92 RKV 58 RKS 106 RKV 90
RKS 77 RKV 39, 40 RKS 93-94 RKV 59-60 RKS 107 RKV 91
RKS 78 RKV 41 RKS 95 RKV 63-64 RKS 108 RKV 92
RKS 79 RKV 42 RKS 96 RKV 65-66 RKS 109 RKV 96-97
RKS 80 1-14 RKV 43 1-11 RKS 97 RKV 72 RKS 110 RKV 98
RKS 80 23-59a RKV 103.140b-174 RKS 98 RKV 73 RKS 111 RKV 99-100
RKS 85 RKV 48 RKS 99 RKV 74-75 RKS 112 RKV 101-102
RKS 86 RKV 49 RKS 100 RKV 76 RKS 113 RKV 103
RKS 87 RKV 50 RKS 101 RKV 77-78-79-80 RKS 114 RKV 104-106
RKS 88 RKV 51 RKS 102 RKV 81-82 RKS 115 RKV 107-108-109
 The textual tradition 27

As is obvious, a whole portion (roughly RKS 73-115) of the text has been incorporated almost en bloc from one
version into the other. It would also be conceivable that both texts independently drew on a common source, of
which, however, then there is no trace. To my understanding, the comparison of the partly considerably different
wording of these adhylyas in either version quite evidently shows that this considerable portion of text must
have come from the RKS into the RKV and not vice versa (see respective synopses contained in III. Sanskrit
Source Text - Section VIII). Thus the RKS must represent the older one of the Reva˜khan˜«a versions. I shall give
some arguments in favour of this assumption further down below. There are other, smaller, common passages
too, which are strewn here and there, such as RKS 62.2-26 - RKV 198.64-92 or even single stanzas like, for
instance, RKS 116.1 - RKV 110.1. Supposedly, other parallels may have escaped my notice, although I have
spent much time on comparing the texts. Based on my assumption that RKV copies from RKS, I wonder
whether the exact double number of adhylyas, 116 in the case of the RKS and 232 in that of the RKV, is mere
coincidence.

Testimonia to the Revlkhan˜e¯`a

As is the case with the Narmada˜ma˜ha˜tmya, there are quite a number of quotations found in dharmanibandha
works, which refer to a Reva˜khan˜«a. These quotations must also be discussed in the present context.39

The Dlnaslgara of Ballllasena

The Da˜nasa˜gara was composed by, or in the name of, Balla˜lasena, rljl of Bengal, in s´aka 1091 i.e. 1169/70 CE
(Kane 1975: 734). The chapter on texts not to be used in his work (asamga¯˜hi¨tagranthanlmlni) contains one
single stanza which refers to a Reva˜khan˜«a (Bhattacharya 1953:7):

pracaradrhpatar´ skandapurln˜aiklms´ato <dhikam / Additionally to the popular Skandapura˜n˜a having a single part,
yat khan˜e¯`atritayam paun˜e¯`rarevlvantikathls´rayam / there exists a triad of parts being the source of the accounts of
Paun˜«ra, Reva˜ and Avanti.

This stanza is taken by Adriaensen, Bakker & Isaacson (1998: 8) as a proof that "in the second half of the 12th
century, three texts (khan˜e¯`as) circulated in north-eastern India which are said to tell the stories of Revl, Avanti
and Paun˜e¯`ra and which were apparently attributed to the Skandapurln˜a." But obviously, these texts were not
regarded to be of authoritative character, as they were explicitly declared unfit for reference by Balla˜lasena.
Nevertheless, we might see this statement of Balla˜lasena as providing a terminus ante quem for the composition
of the (oldest portions that be of) the RKS.

The Sma¯˜ticandrikl of Devan˜abhatta

According to Kane (1975: 740-741) the SmŸticandrika˜ was composed in South India between CE 1150 and
1225. The fact that Devan˜abhatta refers twice two a Na˜garakhan˜«a of the Skandapura˜n˜a leads Adriaensen,
Bakker & Isaacson (1998: 9) to the tentative conclusion "(...) that Devan˜abhatta may have been acquainted with
one or more texts that were styled <parts' (khan˜e¯`a) of the Skandapurln˜a like his North-Indian colleague
Ballllasena." It must, however, be noted here, that there is no explicit reference to a Reva˜khan˜«a in the
SmŸticandrika˜.

The Caturvargacintlman˜i of Hemldri

Hema˜dri, who was the minister of Maha˜deva, the Ya˜dava king of Devagiri, composed his work between CE
1260 and 1270 (Kane 1975: 752-53). According to Bakker, Adriaensen & Isaacson (1998: 10) "By then seven
khan˜e¯`as - viz. the Revl-, Nlgara-, Prabhlsa-, Camatklra-, Sahyldri-, Ren˜ukl-, and Kls´i¨khan˜e¯`as - had gained
28 Narmada˜pradaksin˜a˜

enough respectibility to be used". Hazra (1940: 164) states that the Caturvargacinta˜man˜i contains 81 lines (half
stanzas) from a Reva˜khan˜«a, "none of which is found in the printed Revl-kh[an˜e¯`a]." These 81 lines form about
40 verses. One single verse is found quoted in the 20th adhylya of the Paris´esakhan˜«a of the
Caturvargacinta˜man˜i (SmŸtiratna&Tarkaratna 1887: 1620-21), eight verses come from the 31st and the
remaining 31 verses from the 32nd adhylya of the Vratakhan˜«a (Bhatta˜carya& Tarkaratna 1879: 949-50 and
961-963). As Hazra stated, none of the verses can be found in the RKV, with the exception of the one single
stanza from the Paris´esakhan˜«a, which is found RKV 97.170. The remaining verses from the Vratakhan˜«a,
however, can all be traced in exactly the same sequence as quoted by Hema˜dri in RKS 1.37-1.45 and RKS 46.1-
31 (see: III. Sanskrit Source Texts - Section V). Apart from differences in wording and three untraceable verses,
Hema˜dri's quotations and the corresponding text of the RKS are in astonishing accordance, so that we may infer,
that (material contained in) the RKS was known to Hema˜dro´ as (belonging to a) Reva˜khan˜«a. However, Hema˜dri
does not attribute his Reva˜khan˜«a to the Skandapura˜n˜a (see: Bakker, Adriaensen & Isaacson 1998:10). Thus, for
Hema˜dri at least, the Reva˜khan˜«a seems to have been an independent text which had gained authoritative status
as is borne out by his quite extensive quotations.

Mldhava's commentary on the Parls´arasma¯˜ti

According to Kane (1975: 790) Ma˜dhava composed his commentary, also known as Para˜s´arama˜dhavo´ya,
between CE 1335 and 1360 at the court of the the early Vijayanagar kings in the region around the modern
Hampi, Karna˜tak. At four different places in the Pra˜yas´cittaka˜n˜«a of his commentary, Ma˜dhava quotes
altogether 25 lines (half stanzas) from a Reva˜khan˜«a of the Skandapura˜n˜a (Isla˜mpurkar 1906: 224, 231-32, 253,
264). In Isla˜mpurkar's edition some of the verses are even accompanied by adhylya and verse numbers. The
origin of these numbers is, however, unclear, as it is unknown whether they were already in the manuscripts or
represent an addition by the editor. Six lines (Isla˜mpurkar 1906: 224), which are neither traceable in the RKS
nor in the RKV, may not represent quotes from a Reva˜khan˜«a of the Skandapura˜n˜a at all, as not all of the
manuscripts mention their source of quotation. Of the remaining 19 lines, 16 can be found in the RKV spread
over adhylyas 155 and 159, while they are assigned to adhylya 71 by Ma˜dhava's commentary (or its editor).40
The sequence of these stanzas as given by Ma˜dhava appears completely mixed up in the RKV (see: III. Sanskrit
Source Texts - Section VI). The evidence, even though rather meagre, seems nevertheless to be significant. It
attests to the existence of a Reva˜khan˜«a of the Skandapura˜n˜a apparently different from the RKS of which
material is presently exclusively found in the RKV. This must possibly be interpreted as an indication, that the
confusion about the paurln˜ik affilitation of the Reva˜khan˜«a may well be quite old.

Dalapatirlja's Na¯˜simhapraslda
Finally, we have to come back to Dalapatira˜ja's NŸsimhaprasa˜da, which was composed between CE 1490 and
1512 at the royal court at Devagiri. The NŸsimhaprasa˜da contains about 128 stanzas from a Reva˜khan˜«a, besides
those verses from the Narmada˜ma˜ha˜tmya already discussed (see above, p. 17). The NŸsimhaprasa˜da, as we have
seen earlier, structures its chapter on the Narmada˜ quite differently than other dharmanibandhas (see above, p.
18, Table 3). Its first section on the praise of the Narmada˜ ("narmadlmlhltmya") contains material from the
Narmada˜ma˜ha˜tmya of the Ku`rma- and Matsyapura˜n˜a, but much more from a Reva˜khan˜«a explicitly assigned to
the Skandapura˜n˜a ("skande-revlkhan˜e¯`e"). Most of the stanzas belonging to this section which can be identified,
have parallels in the third adhylya of the RKS, but not in the RKV. A few verses in this first section (nos. 67-
82), which are found in the RKV scattered over three adhylyas (nos. 21, 23 and 29) are again not found in the
RKS. These verses, however, appear isolated, as the surrounding context of the NŸsimhaprasa˜da is not found in
the RKV. Moreover, in the RKV they are found in another sequence as in the NŸsimhaprasa˜da, and are
interspersed with many other verses not found in the NŸsimhaprasa˜da.
 The textual tradition 29

The verses of the second section ("narmadotpatti") are almost in their entirety found RKS 3.15-44a (see III.
Sanskrit Source Texts - Section VII). None of these stanzas are contained in the RKV.
The testimony of the NŸsimhaprasa˜da is remarkable in several respects. The NŸsimhaprasa˜da not only uses old
material of the paurln˜ik versions of the Narmada˜ma˜ha˜tmya, but also material which must have been added later
to the paurln˜ik Narmada˜ma˜ha˜tmya like, for instance, Matsyapura˜n˜a 190.21-25. The latter material had been
either deliberately left out by earlier nibandhaklras or was unknown to them. Most strikingly, however, is the
fact that the NŸsimhaprasa˜da more extensively cites even later material from a Reva˜khan˜«a. Most of these verses
are found in the RKS but a few also in the RKV. The NŸsimhaprasa˜da is the only source which proves that
material now exclusively found in the RKS or in the RKV, must originally have been part of a single text, as the
NŸsimhaprasa˜da seems to refer to just one source of citation, a Reva˜khan˜«a of the Skandapura˜n˜a.

Summary of testimonial evidence

The evidence furnished by available sources citing or containing stanzas on the Narmada˜ seems to allow for the
following summarizing conclusions:
1. The earliest texts on the Narmada˜ are the Narmada˜ma˜ha˜tmya versions of the Ku`rma- and Matsyapura˜n˜a. The
oldest layer of these text seems to be represented by the stanzas common to both of them. As these passages
almost exclusively deal with the Amarakan˜taka mountain, they must have been composed around this area.
2. The differing portions of the Ku`rma- and Matsyapura˜n˜a represent later additions, which were apparently
composed in Gujara˜t. The additions found in the Ku`rmapura˜n˜a predate those of the Matsyapura˜n˜a, which in
many instances clearly represent an elaboration on the former. Regarding absolute dates for these texts nothing
definite can be said. Hazra (1940: 177) assigns Matsyapura˜n˜a 186-194 a date later than 800 CE and dates
Ku`rmapura˜n˜a II 34-42 to ca. 750-1200 CE (Hazra 1940: 74-5, 178). The Narmada˜ma˜hatmya seems to have been
the authoritative text in the region to the north of the Narmada˜ as is borne out by the fact that Mitra Mis´ra, even
as late as the beginning of the 17th century, draws exclusively from it, while he does not even mention a
Reva˜khan˜«a.
3. The Reva˜khan˜«a, which is presently represented by two largely different versions, must have been current to
the south of the Narmada˜. The earliest reference to a Reva˜khan˜«a is found in Balla˜lasena's Da˜nasa˜gara, but
Balla˜lasena does not cite a single stanza from it. Instead he explicitly states the text as unworthy of reference.
As the Da˜nasa˜gara comes from north-eastern India, this indicates that the Reva˜khan˜«a had no significance in
this part of India. This is further corroborated by Va˜caspati Mis´ra's To´rthacinta˜man˜i, likewise composed in East
India, which does not refer to a Reva˜khan˜«a even centuries later.
4. The earliest Reva˜khan˜«a quotations come from Hema˜dri's Caturvargacinta˜man˜i towards the end of the 13th
century. Apart from a single verse, the identifiable quotes are all contained in the extant RKS. In the first half
of the 14th century, Ma˜dhava quotes verses from a Reva˜khan˜«a, which are nowadays found only in the RKV.
Thus it appears that RKS and RKV could have been composed about the same period of time. Possibly the RKV
was current further south as Ma˜dhava lived at the royal court of the Vijaynagar kingdom, while Hema˜dri lived
in Devagiri. Hazra dates the bulk of the RKV rather late: "the Revl-kh. contains chapters (especially chap. 159)
which are earlier than 1300 A.D." (Hazra 1940: 165).
6. While those authors, who are specifically concerned in their works with ti¨rthayltra cite their material almost
exclusively (except Dalpatira˜ja) from the Narmada˜ma˜ha˜tmya group of texts, those authors, who are concerned
with dhlrmas´lstrik subjects other than ti¨rthayltrl, i.e. Hema˜dri and Ma˜dhava, quote from a Reva˜khan˜«a. This
seems to indicate, that both Reva˜khan˜«a versions were regarded as authoritative sources on a variety of
dhlrmas´lstrik ideas at the time these quotations were made. Indeed, the bulk of material contained in the extant
versions of the RKS and even more so in the RKV, consists of dharmas´lstrik material of all sorts which
generally does not show any ritual particularities specially related to the Narmada˜ river. Nevertheless, all
30 Narmada˜pradaksin˜a˜

manuscripts of the RKV tradition profess to be a Narmada˜- or Reva˜ma˜ha˜tmya. It seems that the bulk of material
of the extant Reva˜khan˜«a versions was taken from earlier dharmas´lstra texts and then rather arbitrarily
incorporated into the description of the physical places known or metaphysical ti¨rthas imagined to be situated
on the banks of the Narmada˜.41 Possibly the two Reva˜khan˜«a versions could in fact represent dharmas´lstra texts
of two distinctive groups of people which were composed at certain times and places to become the authoritative
text laying down the rules for social life in the Narmada˜ valley. Table 8 summarizes the testimonial evidence
with regard to the texts on the Narmada˜.

Table 8: Chronological and regional distribution of secondary references to versions of

the Narmadlmlhltmya and the Revlkhan˜e¯`a
Date Author - Work North India South India

1125-50 Laksmo´dhara - Nlrmadlmlhltmya

KŸtyakalpataru (Matsyapura˜n˜a)

1150- Devan˜abhatta - [Reva˜khan˜«a?]

1225 SmŸticandrika˜

1260- Hema˜dri - Revlkhan˜e¯`a

1270 Caturvargacinta˜man˜i (RKS 1,46)
(RKV 97.170)

1335- Ma˜dhava - Revlkhln˜e¯`a

1360 Para˜s´arama˜dhavo´ya (RKV 39,155,159)

1490- Dalpatira˜ja - Narmadlmlhltmya

1512 NŸsimhaprasa˜da (Matsyapura˜n˜a, Ku`rmapura˜n˜a)
Revlkhan˜e¯`a
(RKS 3,7,8,9,11,21,34,41,69,71)
(RKV 21,23,29,43,160)

1610- Mitra Mis´ra / Narmadlmlhltmya

1640 Vo´ramitrodaya (Ku`rmapura˜n˜a,
Matsyapura˜n˜a)

The Vasisthasamhitl
Finally, there is one more text to be discussed. Its title is Vasisthasamhita˜ and its case is obscure. Although the
Vasisthasamhita˜ is frequently referred to as, for instance, in the pilgrims' handbooks, I have not yet been able to
procure whatever kind of copy of a Sanskrit version of this text. Whenever I enquired with people along the
Narmada˜ about the Vasisthasamhita˜, they seemed to know the title, but no one had ever seen a copy of the text
personally. Manuscripts and even editions of a text coming under this title are known, but these contain material
entirely different from the Vasisthasamhita˜ we are concerned with here. Apparently, there is more than one text
of this title.42 The only substantial matter I had to be content with for a long time was a table of contents of the
Vasisthasamhita˜ which is contained in one of the pilgrims' manuals, the Narmada˜pao˜ca˜nga. From a remark of
Anne Feldhaus (Feldhaus 1995: 8) I learned that, supposedly about the middle of the 20th century, a lady named
S´akuntala˜ba˜o´ Na˜ra˜yan˜ra˜v Bu®e had composed a Narmada˜ma˜ha˜tmya in Mara˜tho´, and that in its preface, one
Narhar Ba˜®kŸsn˜a Des´pa˜n˜«e writes, that the work is based on the Va˜yupura˜n˜a. When Anne Feldhaus generously
 The textual tradition 31

supplied me with a copy of that work, it came as a big surprise to find that the table of contents of the
Vasisthasamhita˜ and that of Bu®e's book differ just marginally (see Appendix IV). Bu®e's book is clearly not a
mere translation, but appears to be more of a re-telling of the Sanskrit Vasisthasamhita˜. The Vasisthasamhita˜ is
the only text on the Narmada˜ discussed so far, which is not composed as a dialogue between Ma˜rkan˜«eya and
Yudhisthira, but between Vasistha and Ra˜ma. Moreover, judging by available colophons of both versions of the
Vasisthasamhita˜, it also seems to discontinue references to the Narmada˜ma˜ha˜tmya.Therefore it is all the more
remarkable that Bu®e seems to re-establish this fundamental textual relationship by choosing Narmada˜ma˜ha˜tmya
as the title of her work. The relationship between Vasisthasamhita˜ and Va˜yupura˜n˜a claimed by Des´pa˜n˜«e and
probably based on Bu®e's own information remains completely obscure. I have found no other evidence to show
that the Vasisthasamhita˜ was ever considered to be part of the Va˜yupura˜n˜a. As already stated, I have got only
Bu®e's version of the Vasisthasamhita˜ in Mara˜tho´ of which my understanding is unfortunately rather limited.
Accordingly, references to this work in the further course of this book remain limited to not much more than
place names.

Modern works on the Narmadlpradaksin˜l

While the Sanskrit texts contain no explicit reference to a pradaksin˜l of the Narmada˜ river, there are dozens of
references in these texts of a pradaksin˜l of individual ti¨rthas or idols. As shown above (p. 25), the
reinterpretation of Ku`rmapura˜n˜a 38.13 in RKV 21,16b/17a may be taken as laying the foundation for the
Narmada˜pradaksin˜a˜, which has become the subject of a number of pilgrims' manuals in Indian vernacular
languages. These works have specifically been written for those who want to undertake this pilgrimage. All of
them are printed books of a rather recent date. They are almost exclusively written in Hindo´, Mara˜tho´ or Gujara˜to´,
the languages which are most current along the river. Despite the fact that all these languages are spoken in
rather extensive areas, their use in these manuals nevertheless points to a rather limited regional importance of
the Narmada˜pradaksin˜a˜ pilgrimage. Generally, these books contain a description of the pilgrimage path and the
individual ti¨rthas, the rites to be performed there and the results of such actions. Additionally, prayers, stotras
and other religious texts which should be recited at certain occasions by the pilgrim are appended. These books
almost uniformely use the term Narmada˜parikrama˜ instead of Narmada˜pradaksin˜a˜ for the pilgrimage.
Apart from these pilgrims' manuals, there are a few books on the Narmada˜ in the same vernaculars, which are
of mixed or purely fictional content. Representing more or less travelogues, they mostly combine information
on the pilgrimage with the personal experience of their respective authors. Most of them are of very recent date
and rather limited importance for the present study43. Finally there is a set of two video CDs titled "Sampu`rn˜
Narmada˜ Parikrama˜ (Pradaksin˜a˜)" produced by Sapna Cassette Company, Bhopa˜l,44 which was released in a
public function in Bhopa˜l on March 24, 2004 by the then Chief Minister of Madhya Prades´, Uma˜ Bha˜rato´ of the
Bha˜rato´ya Janta˜ Party45. This set of CDs does not furnish any relevant additional or new information, but gives
an impression of the popular view of the Narmada˜parikrama˜ and is especially revealing with regard to the
official stand on the Narmada˜ Valley Development Project as well as the public conception of ldivlsi¨s46. The
pilgrims' manuals which I have used in preparing this study and which are both written in Hindo´ are:
1. Narmada˜pao˜ca˜nga of Ma˜ya˜nand Caitanya, published in Pun˜e, 1919 CE (A˜vte: 1919).
2. S´ro´narmada˜pradaksin˜a˜ of Omka˜ra˜nand Giri, first published in 1987 CE (Giri: 1987).

The Narmadlpao¯clnga (NPA)

The Narmada˜pao˜ca˜nga is a compilation of a variety of materials. The book contains as its first part the
Man˜iratnama˜la˜, a Sanskrit text with a Hindo´ commentary titled "Ratnamayo´ bhlsl".47 According to the title page,
the Man˜iratnama˜la˜ was composed by Pan˜«it AmŸtla˜l Tripa˜tho´ of Fatehpur mohalll in Hos´anga˜ba˜d. The Hindo´
commentary was written by Pan˜«it Ra˜mratna S´arma˜, who was a teacher in the Sanskrit plths´lll at Nema˜var.
32 Narmada˜pradaksin˜a˜

The whole composition was finally gifted on jyestha s´ukla 13, samvat 1971 (AD 1913) to brlhmaclri¨
Ma˜ya˜nand Caitanya of the Siddhna˜th ls´ram in Nema˜var, who is himself the author of the Narmada˜pao˜ca˜nga,
which actually constitutes the second and main part of the book. This NPA part has a separate title page on
which it is stated that Ma˜ya˜nand Caitanya wrote the NPA at Siddhna˜th ti¨rth/Nema˜var (see p. 85). The book was
published in Pun˜e by Tryambak Haro´ A˜vte, owner of the Indira˜ Press, in s´aka 1841, i.e. CE 1919 to be included
in the Maha˜ra˜stro´ya Granthsamgraha of S´ro´ Jo˜a˜ndev Tuka˜ra˜m stored in the S´ro´tantragranth Pa˜ra˜yan˜ Mandir.
Until now, I could not find the book anywhere in a library, but a friend of mine, Pan˜«it Na˜ra˜yan˜ Trivedo´ of
Omka˜res´var kindly permitted me to photograph his personal copy, for which I should like to express my
gratitude here again.
The book consists of several parts. A five-fold division, as suggested by its title, however, is not obvious at a
first glance. The pages of the book are not consecutively numbered, which makes giving exact references
somewhat difficult. This is further complicated by the fact that many pages are not numbered at all and a table
of contents is wanting. To illustrate the diverse character of the materials found in the NPA an annotated table
of contents is given as Appendix II.
A look at this table shows, that it is not really clear why the work is titled Narmada˜pao˜ca˜nga. Neither the whole
book, nor its second part (the actual NPA) is logically devided or devisible into five parts. On the contrary, the
latter is rather arbitrarily devided into three khan˜e¯`as. A five-fold division could, though with difficulty, be
applied to the whole book according to the following pattern:
Section I man˜iratnamlll
Section II narmadlpao¯clnga, miscellanea concerning the parikraml (concluding with the plates)
Section III narmadlpao¯clnga, prathama khan˜e¯`a
Section IV narmadlpao¯clnga, dviti¨ya khan˜e¯`a
Section V narmadlpao¯clnga, ta¯˜iti¨ya khan˜e¯`a
However, this is certainly not the division originally envisaged by the author of the NPA, as is clear from the
fact, that the Man˜iratnama˜la˜ does not at all belong to his own work. If we take the pagination into account, then
the book is devided in just two portions: sections I and II with mostly unnumbered pages and sections III-V with
consecutive page numbering.48
Even more obscure is the question about the actual meaning of the title. The term pao¯clnga seems to suggest
that the five limbs of the conceived physical body of the Narmada˜ are alluded to. This physical body is
traditionally described as follows: the Narmada˜'s head is represented by her source at Amarkan˜tak, her feet by
the confluence with the sea at Reva˜sa˜garsangam, her navel is at Nema˜var, the region around which is popularly
called "nlbhisthln", "nlbhiman˜e¯`al" or "nlbhiksetra" and her two arms are represented by both her banks. If and
how this concept of the Narmada˜'s physical body could be synchronized with the structure or contents of the
book remains absolutely unclear.
Apart from these incomprehensibilities, the NPA is an interesting book of utmost importance for the present
study, not only because it seems to be the first work of its kind, but also because the author describes the
parikraml and the ti¨rthas along the river as seen at the beginning of the twentieth century. Not only does it
provide a means to link the metaphysical landscape described by the Sanskrit texts with physical geography, it
also enables us to compare the state of affairs almost a century ago with the present situation as described in the
other pilgrims' manual I have used, the S´ro´narmada˜ Pradaksin˜a˜ (see below, p. 33).
The description of the ti¨rthas in the NPA usually contain brief accounts of legends connected with them. In
some cases these accounts retell local, orally transmitted legends, but the majority of them are abbreviated
versions of those legends which are found in the Sanskrit texts known to Ma˜ya˜nand Caitanya, i.e. mainly a
version of the Reva˜khan˜«a attributed by him to the Skandapura˜n˜a and the Vasisthasamhita˜. The legendary
accounts given in the NPA are in many cases abbreviated in a way which render them almost incomprehensible
 The textual tradition 33

to a reader unfamiliar with the original texts or the respective oral traditions current in India. It is quite obvious
that the author considered such legends to be well-known to his readers at the beginning of the 20th century, as
he did not spend much care on being true to detail. In many instances Caitanya gives references to the original
Sanskrit source of a legend. Obviously Caitanya was unaware of the problems of textual transmission and the
possible number of divergent versions of his sources. It must be noted here, that, but for a few exceptions, the
references to individual adhylyas of the Reva˜khan˜«a given in the NPA do not accord with the adhylya numbers
of either version, the RKS or RKV. This fact suggests that Caitanya had yet another version of the Reva˜khan˜«a
before him of which I have found no further trace.
The NPA lists the following authoritative Sanskrit texts for the Narmada˜parikrama˜ which the author states to
have cited (*NPA: II, Preamble, Note 2): Reva˜khan˜«a of the Va˜yupura˜n˜a, Reva˜khan˜«a of the Skandapura˜n˜a,
Ra˜ma˜s´vamedha, Maha˜bha˜rata [etc.].
As far as I can see, the NPA is the oldest (printed?) work of its kind and may thus be regarded as the first book
exclusively describing the Narmadlparikraml. A corroboration for this assumption seems to be found in the
work itself. In his preamble, Ma˜ya˜nand Caitanya tells us how he came to write the book: "It was in the vikrama
year 1939 [i.e. ca. 1881 AD] that I luckily went to Brahmln˜ Ghat to have a glance at the holy Narmadl. There
I met noble Narmadlparikramlvlsi¨s. From their mouths I heard countless pleasing or frightening stories about
the circumambulation of the Narmadl. I asked them many questions like: How is a parikraml properly
undertaken? What is its tradition? How many ti¨rthas are there? Which are the patricularly powerful places?
Which are the most beautiful sites? How many rivers are there? How many kos49 is the parikraml long? How
many days does it take? etc. etc. But as my questions did not meet sufficient answers for reasons which are
implied by the maxim <the passage of time runs retrograde', the desire arose in my mind to undertake the
parikraml myself in order to efface this shortcoming. But at that time that plan did not accord to the will of the
goddess. I had to sit still. And again, <on those who take refuge with me I will bestow their share', in accordance
with this maxim and by the grace of the revered Narmadl, who protects countless devotees, I met with the
fortune to set off on the parikraml on the 15th lunar day of the bright half of the month of vais´lkh in the year
samvat 1966 (AD 1908)." Obviously Caitanya was so fascinated by the pilgrimage, that he undertook the
parikraml twice. The fruit of his two pilgrimages is this book, of which he says : "is granth ko dekhkar ghar
baithe parikraml dekh sakte hai." "If you read this book, you can see the parikraml while sitting at home."
The foregoing statements of the preamble allow for the following conclusions:
1. The Narmada˜parikrama˜ pilgrimage was already established in 1881. Ma˜yanand Caitanya was certainly not
the originator of the pilgrimage as he was himself inspired by the parikramlvlsi¨s he met in that year at
Brahma˜n˜ Gha˜t.
2. Caitanya had to wait from 1881 to 1908 to find answers to all of his questions by undertaking the parikraml
himself. It is very likely that during the 27 years of his waiting, he had read the Sanskrit texts he mentions to
have used in his book. Had there been any specific work on the pilgrimage itself, he should have been able
to lay his hands on a copy of it during this long period to find an answer to his questions. It seems almost
certain, that no such work existed and that with the NPA, Ma˜ya˜nand Caitanya wrote the first exclusive work
on the parikraml. A corroboration for this assumption may be seen in the fact that the S´ro´narmada˜
Pradaksin˜a˜ (see below) contains similar material and draws largely upon the contents of the NPA.

The S´ri¨narmadl Pradaksin˜l (SNP)

The S´ro´narmada˜ Pradaksin˜a˜ is a recent work authored by Sva˜mo´ Omka˜ra˜nand Giri first published in 1987.50 Like
the NPA this work, too, is a compilation of various materials. While a look at the table of contents suggests that
the SNP's contents and structure differ considerably from those of the NPA, further examination reveals that the
account of the parikraml is largely based on the one given in the NPA. In many instances the descriptions of
34 Narmada˜pradaksin˜a˜

ti¨rthas as well as accounts of legends seem to have been based on those of the NPA, so that in the SNP we find
largely the same legends cited with reference to the individual ti¨rthas. However, in many cases these accounts
have been extended, apparently because the author, Omka˜ra˜nand Giri considered them to be incomprehensible
in the way they were narrated in the NPA. The respective versions of the SNP often help in understanding the
rather rudimentary accounts of the NPA or give additional details, which make the legends in many cases more
legible. Maybe this is partly due to the fact, that Omka˜ra˜nand Giri may have assumed, that in the late 20th
century, people would possibly not be perfectly familiar with all the legends cited. See for instance the legend
about Ao˜jana˜'s milk (NPA: 112 and SNP: 57-8), narrated under Du`dho´sangam/Sirsiro´gha˜t (see below, p. 76).
This legend is incomprehensible to an uninformed reader in the version given in the NPA but very elaborately
narrated in the SNP, which seems to give a very different meaning to the story altogether. Further examples in
this respect are Bhe¡a˜gha˜t - Tripura legend (see below, p. 72), or Bo´ja˜sento´rth - Bija˜sen legend (see below, p.
107).
That many other portions of the SNP were copied or re-written on the basis of the NPA becomes apparent while
comparing the two texts more closely. As a clear proof can best serve certain mistakes or rather misreadings of
the NPA which have escaped the attention of the author of the SNP and which have been adopted by the latter.
One clear example is found in the description of Ra˜mnagar Mukutksetr (see below, p. 73) where in the legend
of the place a king "S´as´ok" is mentioned which is certainly a misreading of "S´as´a˜mk"51
There are other parallels, too. A schematic plan of the main temple complex at Amarkan˜tak, for instance, seems
to have been redrawn on the basis of a similar plan given in the NPA (*NPA: II, Plate 2) although there are
differences in the identification of two temples (see below, Map 25). That the NPA was known to Omka˜ra˜nand
Giri is also clear from an explicit reference he makes to it (SNP: 70), where he gives an abrigded and rather
inaccurate account of its contents. He claims that the book comprises 264 pages, which is definitely not the case,
in whatever way they are counted.52 The title is cited by him slightly incorrectly as "Narmada˜ Vao˜ca˜nga" and he
ascribes the authorship of the book to one Sva˜mo´ Ma˜ya˜nand Sarasvato´, whose ls´ram he states to be situated on
the bank of the Narmada˜ in Omka˜res´var near to the so-called Ma˜rkan˜«eya boulder. This refers to the present
Ma˜rkan˜«eya˜s´ram situated at the south bank of the Narmada˜ on Annapu`rn˜a˜ Road, which is nowadays probably
the largest ls´ram in Omka˜res´var. In one of its buildings there is a shrine which houses a statue of its founder,
Ma˜ya˜nand Caitanya, the author of the NPA. I find it difficult to make sense of the inconsistencies found in the
SNP. While it is certain that Omka˜ra˜nand Giri copied material from the NPA and the extent of these borrowings
presupposes that he must have been in the possession of a copy of the book, the mistakes he makes regarding
content, title and authorship suggests that he probably had only a defective copy of it at his disposal in which the
initial portions might probably have been missing.
Apart from the NPA no other modern work of this kind is mentioned in the SNP. However, there has been at
least one more book on the Narmada˜parikrama˜ prior to the publication of the SNP. This is clear from the fact
that the SNP contains 13 maps, which cover the whole course of the river (about 1320 kms) in segments of
approximatly 100 kms each (see below, Map 16). These maps have specifically been drawn for a pilgrims' guide
to the Narmada˜parikrama˜, as the whole parikramlpath is shown in them by dotted lines along the river banks.
Almost all locations of ti¨rthas and villages dealt with in the SNP's written description of the parikraml are
shown in them. These maps are very valuable for the present study as they enable us to identify the ti¨rthas along
the parikramlpatha, even though there is a lot of difference between the maps and the written description of the
parikraml as given in the text of the SNP. The maps contain for example a lot more places than the text of the
SNP does, and in many cases, they give the names of villages instead of the names of ti¨rthas. In this respect, the
maps are geographically a lot more accurate than the text of the SNP. As stated, the maps were originally
prepared for another pilgrims' manual of a supposedly similar type as the SNP. Two of the maps carry in their
lower right corner a signature with a date, which read: Daya˜s´amkar ‹ube 15/1/34 (see below, Map 16). This
 The textual tradition 35

Map 16: Map of the course of the Narmada˜ from Kerpa˜n˜o´ to Du`dho´sangam, with signature of the artist and date.
(Source: SNP)

date provides a terminus ante quem for the date of publication of the book they must once have been drawn for
and which can be identified by just one reference found in Dvivedo´ 1987. Accordingly, this book, which was
also authored by Dayas´ankar ‹ube is titled "Narmada˜-Rahasya". Its second edition appeared in Praya˜g
(Alla˜ha˜ba˜d), samvat 2011, i.e. 1953 CE (Dvivedo´ 1987: 201). Unfortunately, references to this book are not
found in any library catalogue. When compared to actual satellite imagery of the river, ‹ube's maps prove to be
of astonishing precision. The course of the river, for instance, is given quite accurately, only at times differing
slightly from its actual one. These differences could well be due to possible shifts of the course of the Narmada˜
during the last 73 years. The place names in these maps are not easy to decipher given the rather poor quality of
reproduction. Therefore I have scanned and digitally redrawn them and all the maps included in the latter part
of this book, other than those based on recent satellite imagery, are based on them.

Further works on the Narmadlpradaksin˜l

As shown above, the first specific work on the parikraml was most probably the NPA, published in 1919. The
chronological sequence of works specifically dealing with the narmadl (as far as known to me) is listed in Table
9 below. This list demonstrates that seven works have been written and published over a span of 50 years
between 1919 and 1969. Then follows a gap of 16 years during which nothing on the subject seems to have been
published. Only from 1986 onwards, another nine works on the Narmada˜ were published in rather quick
succession up to the year 2002.
While the first group of works, with the sole exception of the NPA, are uniformly titled (S´ri¨) Narmadl
Mahltmya, the latter group (apart from Ghosa˜l's study in Banga˜lo´ and Dvivedo´'s more scientific study) equally
uniformly refer explicitly to the Narmada˜parikrama˜/-pradaksin˜a˜ in their titles. I cannot say whether this fact is
of any significance regarding structure or contents of the books. However, the fact alone is striking. What is
much more important, however, is the fact, that interest in writing books on the Narmada˜parikrama˜, which
seems to have completely ceased during the 1970s and early 80's, was obviously revived after 1985, when
Medha˜ Pa˜tkar had moved from Bombay to the Narmada˜ valley, started to organize the protest against the dams
on the Narmada˜ and founded the Narmada˜ Baca˜o A˜ndolan (NBA). This protest began to articulate itself at about
the same time on an all-Indian and even international level (Baviskar 1995: 202-203). The authors of post-1986
works on the Narmada˜parikrama˜ were certainly aware of the impending changes threatening the river and the
course of the parikramlpatha, even though they did not necessarily sympathize with, let alone, support the
36 Narmada˜pradaksin˜a˜

NBA. In the SNP, Onka˜ra˜nand Giri, for instance, included a short chapter titled "ti¨rth sthlno˜ kl vikls aur hrls"
("development and decay of holy places"). There he writes: "The greatest danger are the Narmadl valley
development projects. Giant dams are being constructed, which will destroy natural waterfalls of marvellous
beauty, like Dhlva¯´i¨kun˜e¯`. Nobody appears to see any fault in the submergence of countless famous holy places,
ghlts and temples. (...) A <Save the Narmadl' movement has also been founded." (SNP: 146).

Table 9: Chronological sequence of modern works on the Narmadlparikraml (except travelogues)

Year Author - Title - Place of Publication Language
1919 A˜vte, Tryambak Haro´ (ed.) - narmadlpao¯clnga. Pun˜em. Hindo´
n.d.
Bu®e, S´akuntala˜ba˜o´ Na˜ra˜yan˜ra˜v - s´ri¨narmadlmlhltmya. Da˜dar. Mara˜tho´
(>1932)
[$1934] ‹ube, Daya˜s´ankar - narmadl-rahasya. Praya˜g. Hindo´
1952 Joga®ekar, Sada˜s´iv A˜tma˜ra˜m - narmadl mlhltmya. Pun˜em. Mara˜tho´
1960 VŸnda˜vanprasa˜d Ci. Na˜ra˜yan˜prasa˜d "Para˜s´ar" (ed.) - narmadl
Hindo´ (?)
mlhatmya, pao¯caratna prlrambh. Ksetr Ma˜ndha˜ta˜ Omka˜rjo´.
[1960?] S´a˜stro´, Ra˜mpa˜l - s´ri¨narmadl mlhltmya. Jabalpur. Hindo´
1969 Ka˜galkar, Mukund Na˜ra˜yan˜ - s´ri¨narmadl mlhltmya. dhlrmik va
Mara˜tho´
bhaugolik, sacitr. Na˜nde«.
1986 Ghosa˜l, S´ailendr Na˜ra˜yan˜ - tapobhhmi narmadl. Kalika˜ta˜. Banga˜lo´
1987 Giri, Onka˜ra˜nand- s´ri¨narmadl pradaksin˜l. Hos´anga˜ba˜d. Hindo´
1987 Dvivedo´, Ayodhya˜ Prasa˜d - samska¯˜ti - srotasvini¨ narmadl. Bhopa˜l Hindo´
1993 Narmada˜nand - sldhakani¨ svlnubhava kathl athavl mlri¨
Gujara˜to´
narmadlparikraml. Bharu`c.
1994 Vega¡, AmŸtla˜l - parikraml narmadl maiylni¨.53 Mumba˜o´. Gujara˜to´
1996 Viyogo´, Na˜ra˜yan˜ - narmade har. narmadl parikrama. Sata˜na˜. Mara˜tho´
1997 Prema˜nand Sarasvato´ - narmade har: s´ri¨ narmadl maiylni¨ parikraml.
Gujara˜to´
Mumba˜o´.
2002 Sva˜mo´ Aru`pa˜nand - s´ivputri¨ narmadl ke tat par. bhlg 2: uttar tat
Hindo´
parikraml kl varn˜an.54 Va˜ra˜n˜aso´.
2007 Pa˜thak, Ra˜mprasa˜d - narmadl parikraml. Hindo´

Especially AmŸtla˜l Vega¡, a painter and writer, who was born in 1928 in Jabalpur, has dedicated much time and
effort on the description of the beauty of the Narmada˜ in his later life. He has three works on the Narmada˜ to his
credit, one of them being a collection of sketches and drawings (Vega¡ 1996; see also: note 43, no. 4) depicting
scenes from the river. In this work, he writes that, between 1977 and 1987, he had walked about 1800 kms on
the banks of the Narmada˜ (Vega¡ 1996: 2)55. For the Gujara˜to´ translation of his travelogue earlier published in
Hindo´, "saundaryano´ nado´ narmada˜" (Vega¡ 2001), Vega¡ received the Sahitya Akademi Award 2004 in the
Gujara˜to´ category. Although his interest in the Narmada˜ had already been aroused before the Narmada˜ dams
became a political issue, all of his books appeared after 1986.
 The textual tradition 37

The only work (as far as my knowledge goes) which deals in a more scientific manner with the Narmada˜ is
Dvivedo´'s "samskŸti - srotasvino´ narmada˜", published in 1987. This work represents a valuable source covering
a wide range of textual, historical as well as religious aspects related to the Narmada˜ while combining a
scholarly approach with the deep religious sentiments of a devout Narmada˜ devotee.
The foregoing discussion shows that there is a vast corpus of textual material pertaining to the Narmada˜ and the
Narmada˜pradaksin˜a˜. The investigation of Sanskrit source texts has shown that we are basically concerned with
four different texts which I summarize in a relative chronological order as follows:
1. The Narmada˜ma˜ha˜tmya, of which different versions exist and which was contained in and circulated along
with different purln˜as. The oldest layer of this text must have been composed to the north of the Narmada˜, by
someone who had specific knowledge of the Amarakan˜taka mountain. Later on the Narmada˜ma˜ha˜tmya was
extended and elaborated upon in Gujara˜t. The text was apparently in wide circulation, supposedly mainly in
Northern India.
2. The Reva˜khan˜«a of the Skandapura˜n˜a. The tradition of this text, which by its extent seems to have run over
a long period of time, has been possibly discontinued in favour of the extended version of the RKV.
3. The Reva˜khan˜«a of the Va˜yupura˜n˜a, which seems to have originated later than the RKS and which, by its
sheer extent, seems to have evolved over an even longer period of time. It is the most prominent and most
widely circulated of all the texts on the Narmada˜.
4. The Vasisthasamhitl, of which only one version seems to exist and which seems to be of very limited
circulation.
5. Modern works on the Narmada˜ seem to fall mainly into two groups, i.e. works on the Narmada˜parikrama˜ and
travelogues. While all these works may contain valuable bits of information, it is evidently impossible to
investigate all these works, many of which are difficult, if not impossible, to find. For the present study I have
selected the two modern works, NPA and SNP, described above, of which I give a synoptic translation in the
following section of this book.

Conclusion
It should be borne in mind, that the following statements must be regarded, at least in part, to be of preliminary
character as they must be cross-checked against the archaeological, art-historical and epigraphical evidence
which will in many cases provide important additional information on the general cultural background. As I also
suspect that my conclusions may not necessarily be in accordance with those to be arrived at by anybody else,
I shall restrict the following remarks to the more general and important conclusions that can be drawn from the
literary sources discussed.
As the knowledge of physical geography must evidently precede the imagination and formulation of a
metaphysical geography, it appears that a pilgrimage around a river, consisting of a march of altogether about
2600 kms, can only be conceived of if the topography of the river banks is known to the largest possible extent.
The contrast between the scanty knowledge of the Narmada˜ and her environs which early paurln˜ik
Narmada˜maha˜tmya versions betray and the abundance of information directly applying to the
Narmada˜parikrama˜ as presented in modern pilgrims' handbooks, leads to the assumption that the increase of
topographical knowledge was the decisive factor for the evolution of the sanska¯˜tik textual tradition of the
Narmada˜maha˜tmya. Accordingly, the individual Sanskrit texts reflect the extent of topographical knowledge at
the respective time of their composition. Conversely, the amount of geographical knowledge contained in the
texts can be seen as an indication of the relative chronology of their composition.
The oldest textual layer of the Narmada˜maha˜tmya of the purln˜as, moreover, marks a cultural turning point: the
river, which was mentioned only passingly in the epics, here becomes the subject of a text of its own. It seems
that at the time of their composition the Narmada˜ got into the public focus or at least into the focus of the people
38 Narmada˜pradaksin˜a˜

producing these new texts. Subsequently, a whole textual tradition of the Narmada˜maha˜tmya developed over a
century-long period of time culminating in the composition of the extensive Reva˜khan˜«a versions.56 This
phenomenon brings up the crucial question about the raison d'eˆtre of these texts.
Earlier studies in dharmas´lstra literature have convinced me of the fact, that many dharmas´lstrik ideas and the
rules and regulations based on such ideas are purpose-oriented. They serve specific pragmatic and often
mundane ends. For obvious reasons, these ends usually remain unpronounced but are nevertheless implicitly
expressed in the texts. In my view, ti¨rthayltrl as an important topic of dharmas´lstra literature, underlies the
same principle. Thus the question about the chronology of the development of the Narmada˜maha˜tmya by
geographical extensions culminating in the ultimate establishment of the rite of the narmadlparikraml may in
historical perspective be interpreted as reflecting an attempt to gradually increase the settlement of mainstream
strata of society in the Narmada˜ valley. The inclusion of dharmas´lstrik material indicates the accompanying
urge to increasingly establish the socio-religious values conveyed by these texts.

Regional distribution of adhylyas of Sanskrit source texts

Besides giving details regarding their geographical provenance, the distribution of ldhylyas provides additional
details regarding the relative chronology of the individual Sanskrit sources.
The geographical distribution of ti¨rthas mentioned in the individual adhylyas of the four Sanskrit texts is
summarized in Map 17. From the emerging distributional pattern the following conclusions can be drawn:
1. The earliest text layer is represented by the Narmada˜ma˜ha˜tmya of the Ku`rmapura˜n˜a (KP) and corresponding
portions of the Matsyapura˜n˜a (MP). A detailed discussion of the Narmada˜ma˜ha˜tmya texts has already been
given in the respective sections above and need not be repeated here.
2. The earlier of the Reva˜khan˜«a versions is the RKS. The distribution of adhylyas found here, in my opinion,
reveals a regional prominence of the Tris´u`±ghat/Bhe¡a˜gha˜t/Tripuro´ region, which I would regard as the likely
region of composition of this text. Especially important in this connection is the Tripura˜ntaka myth, which is the
most elaborately narrated myth dealing with a mythical battle. In my opinion the elaborate description of this
battle may in some way reflect a kind of historic war or battle, especially because it is also stated, that one of the
three cities fell down in flames on the Amarkan˜tak mountain. This statement may be interpreted as symbolising
the refuge of a defeated party. Given the historical importance of Tripuro´, it is important to note that the RKS
contains a significant number of adhylyas describing the south bank at this place, i.e. Tris´u`lgha˜t, while there are
just one adhylya each on Bhe¡a˜gha˜t and Tripuro´ on the north bank, where historic monuments are found. As far
as my knowledge goes, no archaeological investigation worth the name has yet been undertaken on the south
bank at Tris´u`lgha˜t.

Map 17: Distribution of adhylyas of Sanskrit texts in the Narmada˜ valley.

 The textual tradition 39

3. As demonstrated earlier, the later RKV draws largely on the material of the RKS and partly relocates or even
multiplies individual ti¨rthas. Eran˜«o´sangama/Eran˜«o´to´rtha, for example, which is already present in the
Matsyapura˜n˜a, is mentioned in the RKV three times in Gujara˜t alone. The core of the RKV is represented by
adhylyas 26 to 112 which include the large text portion incorporated from the RKS. A striking concentration of
adhylyas of this text portion in and around Ca˜ndod seems to indicate that this part of the RKV may probably
have been re-written somewhere around this place.
The remainder of the RKV, i.e. adhylyas 113-226, describe places situated within the last 200 kms from the sea.
In this portion of the text we find a clear concentration of adhylyas in and around Bharu`c. Apparently this
portion of the text represents a later addition.
4. Both versions of the Reva˜khan˜«a describe the ti¨rthas in a linear way, from east to west. They do not
differentiate between north and south bank, but describe the places jumping from one bank to the other. This
may be taken as an indication that, at the time of their composition, the Narmada˜parikrama˜ had not yet been
established, as it is absolutely prohibited for a parikramlvlsi¨ to cross the river.
5. Going by the colophons of the Vasisthasamhita˜ alone, this text covers a rather limited stretch of the Narmada˜
valley in comparison to the Reva˜khan˜«a versions which is clearly centered around Omka˜res´var/Ma˜ndha˜ta˜.
Significantly, the Vasisthasamhita˜ is the only text which describes the ti¨rthas bank-wise - first those situated on
the north and thereafter those on the south bank. Accordingly, the Vasisthasamhita˜ may probably be regarded
as the earliest text attesting to the practice of the Narmada˜parikrama˜. Before definite statements about the
Vasisthasamhita˜ can be made it is, however, essential to locate, obtain and edit this text. A reference to
Ha˜pes´var found in adhylya 34 seems to indicate that the Vasisthasamhita˜ is the most recent of the Sanskrit
texts. According to an archaeological report (IAR 1993-94: 40) "This [archaeological] evidence corroborates
the history of the area as there are references to one of the Chauhan princes of Pavagadh who took refuge at
Hap for a short period after he was defeated by Mahmud Begada of Ahmedabad in CE 1484." (Addition in
square brackets mine). This date must be regarded as a terminus post quem for the Vasisthasamhita˜, because the
archeaological evidence described in the cited report clearly points to an earlier ldivlsi¨ settlement at the place.
If the Vasisthasamhita˜ is to be regarded as the oldest text attesting to the Narmada˜parikrama˜ pilgrimage, this
terminus post quem is also valid for the latter, which would mean that the Narmada˜parikrama˜ is definitely not
older than the 15th century. (Besides, this example shows, how important it is, to compare the textual evidence
with archaeological data.)
6. There is a clear concentration of adhylyas around the four places described above, i.e. Tris´u`lgha˜t,
Omka˜r/Ma˜ndha˜ta˜, Ca˜ndod and Bharu`c, which accordingly seem to represent the main centres of traditional
Hindu culture in the Narmada˜ valley. This assumption is corroborated by RKV 85.14 which reads:
sarvatra sulabhl revl trisu sthlnesu durlabhl / onklre 'tha bha¯˜guksetre tathl caivaurvisangame //
"The Narmada˜ is everywhere accessible, but inaccessible at three places: [first] at Omka˜ra, then at
BµŸguksetra and also at Orvisangama." [Orvisangama is a misreading for Revorisangama, i.e. Ca˜ndod; see
also below, p. 98]
A further corroboration may be found in the fact, that around these places the number of ti¨rthas increases
considerably and that the related mlhltmyas in many cases prescribe brlr´man˜abhojana as one of the rites to be
performed, especially so in the Nima˜¡ and Gujara˜t. This indicates a more extensive trade in rites for food on the
part of brlhman˜as and points to extensive brlhman˜a settlements. Regarding style and content of these
adhylyas, RKV 113-226 could be called, in modern language, the "Yellow Pages of Hindu ritual in the
Narmada˜ valley".
7. As Sanskrit texts are productions of brahmanical circles, the distributional pattern of adhylyas betrays the
geographical extent of influence of these elite circles of society at the time of production of these texts. Map 18
clearly illustrates that there are just three regions in the whole of the Narmada˜ valley, which could be termed
40 Narmada˜pradaksin˜a˜

"strongholds of Hinduism". These are from east to west (see Map 18, orange-filled rectangles): a) the region
around the modern city of Jabalpur, b) the Nima˜¡ plain, and c) the lowland plain of Gujara˜t.

Map 18: Total number and geographical distribution of adhylyas from Sanskrit texts.

The rectangles in Map 18, which each cover a distance of about 100 kms east to west, add up to just 500 kms or
about 38% of the total length of the river. The Nima˜¡ and the Gujara˜t plain represent the most fertile regions in
the whole Narmada˜ valley, whereas the region around Jabalpur is situated at the eastern end of the less fertile
Hos´anga˜ba˜d plain. in the latter, most of the legends center around the historical city of Tripuro´, which is usually
identified with a nowadays insignificant village called Tevar.

Map 19: Trade routes in the Narmada˜ valley. (Source: Chakrabarti 2005)

Map 19 illustrates that, in ancient times, Tripuro´ was situated at the center of a trade route running from north to
south as well as at the eastern end of two more trade routes running from east to west. The Nima˜¡ was
intersected by two trade routes running from north to south, one crossing the Narmada˜ at Mahes´var/Navdato®o´,
the other one a little bit further west at Ba¡va˜no´. Thus, the three centres of Hindu culture in the Narmada˜ valley
seem to have been dependent on agriculture and trade.
8. The extensive stretches of rocky and forested terrain in the Maikal ranges, the Hos´angaba˜d plain between
Narsinghpur and Omka˜res´var and again the small stretch of the Ra˜jpipla˜ hills east of S´u`lpa˜n˜es´var up to the
 The textual tradition 41

Gujara˜t border are described in a strinkingly limited number of adhylyas (from east to west, indicated by grey
numbers in Map 18). In the latter region, which up to the present day is considered to be infested with dangerous
tribal population (Bho´l ldivlsi¨s), we find just one single adhylya from the Vasisthasamhita˜ (VS 34), which deals
with Ha˜pes´var ti¨rth. The same holds true for the region east of Omka˜res´var, another Bho´l stronghold. To the
stretch of about 100 to 200 kms to the west of Amarkan˜tak, in the Maikal range, we do not even find a single
reference in the Sanskrit texts.
9. If we classify the motifs and protagonists of the legends, we find elements in a number of them, which could
be interpreted to point either to cultural conflicts or to reflect non-Hindu cults.

Map 20: Distribution of deva-asura conflicts and traces of supposed pre-Hindu cults.

Map 20 summarizes such legendary content. The distributional pattern complements the picture about the
culture in the Narmada˜ valley. Legends about conflicts between devas and asuras are being reported in the
region around Tripuro´ and at the eastern and western border of the Nima˜¡, which exactly coincides with the
borders of two of the three Hindu strongholds (Map 20, orange rectangles). Legends of different, supposedly
non-Hindu content are almost exclusively found outside the three Hindu centres or again near to their borders,
where conflicts are reported.
10.) This pattern again matches the traditional regions of settlement of different ldivlsi¨ groups in the Narmada˜
valley. The regions which are almost left out in the Sanskrit texts are partly even today either so remote or
difficult to access, that the percentage of ldivlsi¨ population is unproportionally high. These are especially the

Map 21: District-wise share of the population of "scheduled tribes" in Madhya Prades´. (Source: Census of India
2001)
42 Narmada˜pradaksin˜a˜

Maikal range in the east, the so-called S´u`lpa˜n˜o´-Jha˜¡o´ between the western limits of the Nima˜¡ and the Gujara˜t
plain as well as the narrow, rocky banks of the Narmada˜ to the east of Omka˜res´var. Map 21 shows the district-
wise percentage of ldivlsi¨-population in Madhya Prades´.
It is to be noted, that the share of ldivlsi¨s (in India still termed and classified as "scheduled tribes") in the
districts will be higher in the hilly and forested areas than in the plains, large tracts of which are the result of
large-scale deforestation since the beginning of the 19th century by the British.

Classification of ti¨rthas
The foregoing projections of selected literary content of the Sanskrit sources provides a comparatively clear
picture of Brahmanical influence in the valley. In contrast, the sets of maps containing the full details on the
classification of ti¨rthas (Maps, Set C) and on the distribution of legends and legendary characters (Maps, Set D)
are much more complex to interpret. It should be noted, that the maps on the classification of ti¨rthas (Maps, Set
C) are based exclusively on the description of ti¨rthas as found in the pilgrims' manuals and show the material
objects of religious veneration as described by both the authors. The problem here is the doctrine that each and
every stone found in the river bed is regarded to represent a s´ivalingam. Thus when and whererever somebody
takes a stone from the river and puts it in some place considered appropriate, a s´aiva ti¨rtha is founded. This
inevitably has unproportionally inflated the number of s´aiva ti¨rthas as compared to ti¨rthas of other religious
affiliation, which certainly necessitated much more effort and ressources to be established.

Map 22: Statistical majority of ti¨rtha affiliations.

This problem is illustrated in Map 22, which merely gives for each sector the statistical majority of ti¨rtha
affiliations. Despite the evident simplification and resulting limited significance of this map, it nevertheless
summarizes three additional points of a more general nature:
1. In the first five sections of the valley there is a predominance of veneration of what I term "water
sanctuaries", i.e. confluences of rivers, waterfalls, natural or artificial ponds or whirlpools.
2. In the hilly region to the west of Omka˜res´var, there is a significant dominance of Bhairava not to be observed
anywhere else, which must be seen against the background of a strong presenve of ldivlsi¨s in that region.
3. Even if the unproportional inflation of s´aiva ti¨rthas is accounted for, i.e. if mere lingas are substracted, the
overwhelming majority of extant temples along the river banks are of s´aiva affiliation. Accordingly, it may be
assumed that the majority of the Hindu population in the Narmada˜ valley must be reckoned to be s´aiva too.
II. Narmada˜pradaksin˜a˜ Gazetteer
Narmada˜. (Reproduction of the frontispiece of the S´ro´ Narmada˜ Pradaksina˜).
 45

Preliminaries

The following gazetteer of the Narmada˜parikrama˜ essentially represents a synoptic translation of the respective
sections of the two pilgrim's handbooks, the Narmada˜pao˜ca˜nga [NPA] (A˜vte 1919; see above: p. 31) and the
S´ro´narmada˜pradaksin˜a˜ [SNP] (Giri 1987; see above, p. 33). The gazetteer lists all the places mentioned or
described in these two sources. But contrary to what the term "gazetteer" implies, they are presented not in
alphabetical but in geographical sequence. The description of the Narmada˜parikrama˜ is devided into thirteen
sections. This division corresponds to the accompanying sets of maps contained in the atlas at the end of this
work, which divide the Narmada˜ into stretches of about 100 kms in extent from east to west. The Hindo´ pilgrims'
manuals describe the pilgrimage in a linear way, the manner in which it must be undertaken. Their description
begins at Amarkan˜tak running up the south bank to the sea and back on the north bank up to Amarkan˜tak. To
facilitate comparisons between text and maps on the one and the ti¨rthas on the south and north bank on the other
hand, the gazetteer is arranged differently. Each of the thirteen sections contains the description of the
pilgrimage path on both banks. In each section, the description of the south bank running from east to west
precedes that of the north bank, which runs from west to east. For those, who want to read the parikrama˜ in the
traditional way, respective references are given at the end of each half section. To further facilitate quick
orientation the place names on the south bank are followed by the symbol ↓, those on the north bank by ↑.
In the constitution of the text, the description of the NPA, which is about 70 years earlier than that of the SNP,
has usually been given priority. It is, however, interspersed with a host of additional or conflicting information
found in the SNP. Such deviating information taken from the SNP is marked with "tags" in the following way:
1. Additions from the SNP are preceded by the marker [+SNP] and concluded by [].
2. Conflicting statements of the SNP are preceded by the marker [/SNP] and concluded by []. They
immediately follow the statements of the NPA they are in conflict with.
3. In some cases it may be considered significant that certain facts are being left out by the SNP (especially, for
example, when certain monuments seem to have disappeared sometime between the composition of the NPA
and the SNP). Such statements are preceded by the marker [-SNP] and once again concluded by the marker
[]. More often, however, will such omissions by the SNP be left unmarked.
4. The text of this gazetteer basically represents a synoptic translation of the NPA and SNP. Therefore, my own
comments, remarks and additions, as far as they appear in translated portions of the source texts, are given
in braces {}.
5. As already stated, the transliteration of place names follows actual pronunciation in Indian vernaculars
(transcription). The scientific transliteration of the Devana˜garo´ script is uniformly used for any other original
term.
6. If place names differ in the pilgrims' manuals, both names are given separated by a slash ( /). Alternative
place names are given separated by a hyphen (-).

Symbols:

// separates conflicting versions of the source texts

↓ south bank
←• path on the south bank running from east to west
↑ north bank
•→ path on the north bank, running from west to east
~ location submerged in either of the reservoirs
46 Narmada˜pradaksin˜a˜

"Which mind-dazzling views does nature gift us. The self-unconcious

beauty of forests is unparalleled and the view of rivers is even more
charming. Where forests, mountains and rivers or even confluences of
rivers meet in one place, nature exposes itself and gives a dance-like
appearance. The joy which natural beauty gifts cannot be matched. A
person, who worries about his house and home, family and relatives,
wealth and riches, land and property, wife and kids only, cannot see
this beauty even if he actually looks at it. He stays blind in his
worries. Those, who do not care for any mundane matter, those whom
god has planted detachment from worldly affairs in their hearts, they
only get fascinated by the beauty of nature. In them grows the desire
to always live with views like that, to live in such places, to stay
forever. On the banks of the Narmada˜ there are numberless locations
like this."
Omklrlnand Giri (SNP: 51-52)

The Narmadlparikraml
The term narmadlparikraml denotes a pilgrimage along the banks of the Narmada˜. This pilgrimage is
nowadays well-established among the people living in the towns and villages along the river. The
narmadlparikraml is nothing short of a full circumambulation of the Narmada˜ river on both banks, amounting
to more than 2600 kms. According to still current tradition, the pilgrimage has to be undertaken in the most
humble manner possible. The pilgrim should walk barefoot and carry only the most indispensable articles with
him, i.e. essential requirements of clothes, a waterpot and a blanket. The pilgrim should beg for food and be
content with whatever he is supplied with by the people living on the river banks. Finally, he must always walk
with his right shoulder pointing to the Narmada˜, the obligatory manner for any kind of circumambulation in
Hindu ritual, which must follow a clockwise course.
According to my own experience acquired on extensive travels along the Narmada˜, there are many people,
mostly -but not exclusively - sldhus, who claim to have undertaken the parikraml at least once, but more often
twice or even more times. The sldhus who live on the river banks often know many other sldhus and ls´ramas
 The Narmada˜prikrama˜ 47

along the river and maintain contacts with them. Such contacts may be based, though not necessarily so, on sect
affiliations. More often, however, they result from personal acquaintance. While a completed parikraml
definitely augments the religious status and authority of a sldhu, it certainly adds to the personal experience of
anyone undertaking the pilgrimage. Such people are uniformly called parikramlvlsi¨. Many people, sadhus and
lay persons alike, undertake this arduous journey for their respective individual ends. The Narmada˜parikrama˜
is said to be extremely fruitful for the pilgrim as he touches upon countless ti¨rthas during his pilgrimage. These
ti¨rthas bestow all kinds of boons on him, provided he undertakes the respective rites prescribed for the
individual ti¨rtha properly. As regards the boons granted, ti¨rthas basically fall into two categories: there are
ti¨rthas which fulfil mundane desires while others grant boons of a more metaphysical nature. Nowadays even
politicians and industrial tycoons undertake the parikraml, but people of this kind use cars or even helicopters
to circumambulate the river. Others only visit those ti¨rthas which are considered to be most powerful in
fulfilling particular wishes. The true and faithful parikramavlsi¨, however, may spend years of his life on his
spiritual journey. And of course, it is the traditional way of circumambulating the river, barefoot, begging and
in the prescribed period of three years, three months and thirteen days, which is held in the highest esteem by the
people. The "modern type" of the parikraml, using the means of modern transportation, are usually being
ridiculed.

Historicity of the Narmadlparikraml

It is difficult to decide when the idea of a circumambulation of the Narmada˜ originated and when the practice
of the parikraml was established. As far as I see, there is no reference to a circumambulation of the whole river
in any of the different versions of the Narmada˜maha˜tmya. The Sanskrit verb pari-kram is even totally absent
from the texts. Instead, references to pradaksinls, circumambulations of certain ti¨rthas or temples are frequently
met with in these texts. While both terms, parikraml and pradaksin˜l, basically convey the same meaning, from
the historical point of view, the term narmadlpradaksin˜l appears to be more appropriate for the pilgrimage. The
earliest work on the Narmada˜parikrama˜, the NPA, however, exclusively uses the term narmadlparikraml and
the pilgrims are always called parikramlvlsi¨. This fact, the obvious introduction of a term not found in the
sanskritik tradition, may be taken as an additional indication, that the rite of the circumambulation of the
Narmada˜ is a rather recent invention. As already stated, the earliest indication for a pradaksin˜l of the river may
be seen in the sequence of adhylyas in the Vasisthasamhita˜, which is the only one of the Sanskrit texts which
contains a bank-wise description of the ti¨rthas on the Narmada˜. For want of a reliable copy of the text I cannot
give any date for its composition, apart from the cited terminus post quem of 1484 CE (see above, p. 39). This
date could lead to the assumption that the practice of the narmadlparikraml is certainly not older than the 16th
century.
The earliest reference in our texts to a circumambulation of a ti¨rtha seems to be the pradaksin˜l of the
Amarkan˜taka mountain, mentioned already in the early versions of the Narmada˜maha˜tmya of the Matsya- and
Ku`rmapura˜n˜a and confirmed by the citations of Laksmo´dhara and Mitra Mis´ra. In both of the Reva˜khan˜«a
versions we find an increasing number of references to similar pradaksin˜ls of holy places, shrines or idols
which amount to altogether about 26 in the RKS and 38 in the RKV. Obviously in course of time the rite of
circumambulation was applied to an increasing number of individual ti¨rthas. This increase in the popularity of
the pradaksin˜l paired with the reassignment of the traditional number of 600600000 ti¨rthas from the
Amarkan˜tak mountain to the banks of the Narmada˜, as obvious from the comparison of Ku`rmapura˜n˜a 38.13
with RKV 21,16b/17 (see above, p. 25) seems to have supplied the foundation for the idea of the
Narmada˜parikrama˜.
48 Narmada˜pradaksin˜a˜

The proper performance of the Narmadlparikraml according to the NPA

The NPA, which was published in Pun˜e in 1919 CE is, as argued elsewhere, almost certainly the oldest of the
modern works on the parikraml. Its prescriptions for the parikraml are given priority here, as those given in the
SNP are mostly based on those of the NPA with later additions and changes. The following description thus
represents the rules as laid out in the NPA, and, as far as my knowledge goes, is the first set of fixed rules
published. It is very likely that there was an already established oral tradition of which we, however, do not have
any textual witness. Therefore the NPA is our primary source on the Narmada˜parikrama˜.
Preliminary to the actual description of the places on the river banks, the NPA gives an account of the rules and
regulations for the parikramlvlsi¨ to be observed during his journey (NPA, pratham khan˜e¯`, pp. 91-94 [see:
Appendix II]). The NPA unmistakingly states that the starting-point for the parikraml must be Amarkan˜tak.
Before setting off, one has first to bathe in the udgamkun˜e¯` (the tank in which the Narmada˜ is said to rise)
reciting the snlnamantra:
namar´ punyajale devi namar´ slgaraglmini /
namo <stu plpanirmoce namo devi varlnane // 1
namo <stu te a¯˜sivarasamghasevite / namo <stu te trinayanadehanisa¯˜te /
namo <stu te suka¯˜tavatlm sadlvare / namo <stu te satatapavitraplvani // 2
(NPA, pratham khan˜e¯`, p. 44)
Next, one should perform the rites pertaining to the varn˜ls´ramadharma, followed by the sipping of water
(lcamana) and the recital of the verse "dharmlrtham klmamokslrtham narmadlpradaksin˜lva¯˜tagrahanam
karisye" (in the case of a non-brlhman˜a parikramlvlsi¨, the verse has to be recited by another brlhman˜a). This
is the vow one has to take, expressing the true and pure motivation for the Narmada˜parikrama˜. Thereafter one
should perform the soe¯`as´opaclra phja57, "the 16 acts of homage" reciting the Reva˜ga˜yatro´, which runs as
follows: rudradehlya vidmahe / mekalakanyaklya dhi¨mahi¨ / tan no revlpracodaylt /
This is to be followed up with offerings to the gods consisting of food made up from the six rasas plus
mohanbhog58 and two s´ri¨phalas (coconuts). One coconut has to be thrown into the water (of the udgamkun˜e¯`),
the other one has to be kept for the time being. Then the lrati¨ (see: Appendix III) must be sung.
Now the second coconut has to be distributed as praslda and the parikramlvlsi¨ has to organize for food for
brlhman˜as, sldhus and unmarried maidens (the latter being symbols of the Narmada˜) according to his economic
means (yathl s´akti). Finally, he has to visit the shrines of Amarna˜th and Narmada˜ mli¨ (mother), i.e. the main
(twin) temple of Amarkan˜tak.
Now he may set off on his journey heading west on the southern bank of the river. While on the pilgrimage, he
has to firmly keep in mind the rules pertaining to a proper parikraml, because if he does not protect the
traditional (or orthodox, sanltan) rules, the purpose of the parikraml will be destroyed and he will experience
multiple hardships put on him by the gods. These rules are:
1. While taking a bath at any ti¨rtha he must dive completely under water, because his forehead must be
completely touched by the water. The reason for this is expressed in the traditional rule "sarvesu gltresu
s´irapradhlnam" - "among all the limbs of the body, the forehead is the most important"), which he has to
keep while bathing.
2. Every day, the parikramlvlsi¨ must take a look at the Narmada˜. He may not deviate from the banks of the
Narmada˜ for any selfish motive. Wherever it be unavoidable to leave the banks, the traditional rules for the
parikraml prescribe the following: "mli¨ se daksin˜e nav gavylni¨, uttare yojana trayam" - "On the south bank
one may deviate not more than nine gau (five miles) and on the north bank not more than three yojanas, i.e.
twelve gau (seven miles) from the river59."
3. If he has crossed a tributary of the Narmada˜ at a confluence, he may never turn back to cross it in the
opposite direction.
 The Narmada˜prikrama˜ 49

4. On the banks of the Narmada˜, the three months falling between lsle¯`ha s´ukla 11 and as´vi¨na s´ukla 10 are
considered to be the rainy season (caturmlsya). During this period, the parikramlvlsi¨ must interrupt his
pilgrimage and stay at one place.
5. The austerities observed at the time when the parikraml was begun have also to be observed during the
caturmlsya period. The austerities applying to the end of the parikraml are traditionally also to be observed
after the parikraml is completed.
6. The ti¨rthas situated on the parikramlpatha (as mentioned by the NPA) are enumerated according to
ancient tradition. Therefore the visit of all of these ti¨rthas is obligatory. If bathing at ti¨rthas is avoided during
the parikraml, the purpose and fruit of the parikraml will be destroyed.
These are the prescriptions for the parikraml as given in the NPA (pratham khan˜e¯`, pp. 91-94).

The Narmadlparikraml according to the SNP

About fifty years later, the SNP again describes the rules and regulations for the parikramavlsi¨. The
prescriptions of the SNP appear in some cases extended or altered and sometimes relaxed in comparison to those
of the NPA. The SNP states that most parikramavlsi¨s start their pilgrimage early in the morning at Amarkan˜tak,
but that one may also start from any other place. In that case, however, one has to terminate the parikraml at
Amarkan˜tak.60 The description of the parikraml in the SNP itself commences near Omka˜res´var at Caubo´s Avta˜r
on the north bank of the Narmada˜. The rules as laid down by the SNP are as follows:
1. Everyday one has to bathe in the Narmada˜. After the very first bath, one should have one's head shaved.
One should only drink water from the Narmada˜.
2. One should never accept gifts while on the parikraml. However, the parikramavlsi¨ must accept the
hospitality and food offered by anyone. Even if one has vowed to fast, one must eat food offered, because in
reality one does not eat food, but accepts alms which are considered to be like ama¯˜t. If one has to eat food
offered, one should eat it with devotion.
3. One should neither quarrel with anyone, nor rebuke somebody, nor complain about past events. One
should always talk decently and, of course, one should always speak the truth.
4. One should always strictly restrain and control one's physical needs. One should always apply the
threefold penance as laid down in the Bhagavadgo´ta˜, and therefore the parikramlvlsi¨ should daily recite
from the Go´ta˜, the Ra˜ma˜yan˜a etc.
5. Before setting off on the parikraml, the pilgrim should take a vow in the water of the Narmada˜. Then he
should perform the mli¨ ki¨ kaa¯´hli¨, i.e. he should prepare halul as prasld in a large kaa¯´hli¨ and then he should
invite sldhus, brlhman˜s and virgin maidens, and feed them according to his means.
6. He may never deviate more than five miles from the south bank and never more than seven and a half
miles from the north bank of the Narmada˜.
7. He may never cross the Narmada˜. He may not even go to any of the islands in the Narmada˜. He may,
however, cross the tributaries of the Narmada˜ at their respective confluences, but only once.
8. He may not walk in the period of caturmls, which is considered to last two to three months. Every
householder considers the span of time, from when the gods go to sleep (devs´ayni¨) on lsle¯`hi¨ s´ukl 11 to the
time when the gods get up (devotthlni¨) on klrttik s´ukl 11 as caturmls, and, during this time, he lives for
eight fortnights like a religious mendicant. The Narmada˜ parikramlvlsi¨, however, lives even for three
months, ending with the vijaydas´mi¨, the last day of das´harl in this way. On this day, the parikramlvlsi¨
should once again perform the mli¨ ki¨ kaa¯´hli¨ according to his economic means.
9. He should not keep too many belongings. Instead, he should carry a few light vessels, like an iron baking
plate, a plate and a bowl. Normally, he should not keep foodstuff, but for one or two occasions, where it may
be necessary to do so.
50 Narmada˜pradaksin˜a˜

10. He should not have his hair cut and also should not cut his nails too often. He should live like a
vlnprasthi¨ and should completely observe the rules of brahmcary. He should strictly obey complete
celibacy. He should never apply oil or scented oil to his body in order to enhance his attractiveness. He
should also never use soap but pure sand instead.
11. When the parikraml is completed, he should go to Omka˜res´var, sprinkle water on the god and perform
an abhisek. Then he should get his head shaved. Then he should perform the mli¨ ki¨ kaa¯´hli¨ again and feed
sldhus, brlhman˜s and virgin maidens according to his economic means. Then he should receive the
blessings (of the Narmada˜) and terminate his original vow. Finally, he should pay homage to the Narmada˜.

The journey to Amarkan˜tak

According to the NPA, Amarkan˜tak is the starting point of the Narmada˜parikrama˜. Its author, Ma˜ya˜nand
Caitany, advises the reader to first go by train to Pen˜«ra˜ Road Railway Station situated on the Bila˜spur-Katno´
branch of the former Bengal Na˜gpur Railway, which was opened for traffic on March 9, 1891. From the railway
station, which was a very recent foundation at the time of composition of the NPA, one had to proceed to
Gaurela˜, the village where the railway station is located. In the early 20th century, there was a market, a
dharms´lla and a post office at Gaurela˜. The distance from here up to Amarkan˜tak was about 16 miles leading
the pilgrim along a path up the hills through dense forest. There were horses available on rent to cover the
distance. At that time there were no motorized vehicles that could go to Amarkan˜tak. Six miles from Gaurela˜,
at the foot of the hill, the first stop was at Pakro´ya˜ village, which had a dharms´lll and a pond where the pilgrim
could take a rest. Another six miles further up the mountains was another village named A˜ma˜na˜la˜. This village
was surrounded by thick jungle and was famous for medicinal herbs and roots.There was a beautiful ls´ram for
ascetics where the drinking water was considered to be ama¯˜tsamln ("ambrosia-like"). From here it took another
four miles along a beautiful path through the forest until one reached Amarkan˜tak.
About 70 years later, the SNP likewise recommends to travel by madhya rail on the Katno´-Bila˜spur branch up
to Pen˜«ra˜ Road Railway Station. Then the description goes on: "next to the station is the village Gaurell, where
travellers will find a couple of dharms´llls, a school, a post office and a telegraph office. From here there is a
road via Kabi¨r Cautrl {see p. 58} to Amarkan˜tak. A second road to Amarkan˜tak goes via Lmlnlll which is
used by most people. It is about 16 miles long {obviously the old path, described in the NPA}. From Lmlnlll
there is a bus service up to Amarkan˜tak.61 Six miles from Gaurell there is a small village called Pakri¨yl. It is
situated right at the foot of the hills. There is a dharms´lll and a pond. From here, the road winds up the
mountain in zigzags with high rising mountains on the one and dense forest in a valley, hundreds of feet deep,
on the other side until it reaches Lmlnlll. In Lmlnlll travellers usually take a rest in the shade of the dense
forest and enjoy the excellent water. There is no settlement here, but a few sldhu's huts.
There are also a couple of other ways to get to Amarkan˜tak. Some people go to S´ahdol Railway Station, which
is on the Katni¨-Billspur branch too, and proceed from there by bus to Amarkan˜tak, which lies at a distance of
about 25 kms. Yet others come to Man˜e¯`ll Railway Station and go by bus via Devgl¯v and Din˜e¯`ori¨ to
Amarkan˜tak. At last there is a regular bus service from Jabalpur straight up to Amarkan˜tak, via S´lhlpur and
Din˜e¯`ori¨."
 1. Amarkan˜tak to Kukkura˜math 51

The Narmadlpradaksin˜l Gazetteer

1. Amarkan˜tak to Kukkurlmath (Maps A1-D1)
While the NPA refers to the whole region as Mun˜«amaha˜ran˜ya, the SNP calls only the stretch between Harao´tola˜
up to Kanhaiya˜sangam (see below, p. 63) by this name. Contrary to the name and the earlier description of the
NPA, the SNP describes it as a very stony area, being devoid of trees {sic!}.
{parikraml commences}

The Amarkan˜tak mountain (NPA: 1-5; SNP: 38-42; Map 23)

Mlhltmya: Ma˜tsyapura˜n˜a 188.93 / Ku`rmapura˜n˜a 38.39 / RKV 28.134-35
[+SNP] In the vicinity of Amarkan˜tak there are many holy places and a number of rivers rise here. While rivers
are usually female, there are two rivers, the Son˜ (Son) and the Da˜modar, which are male. Son˜, Narmada˜,
Karganga˜, Ga˜yatro´, Sa˜vitro´ these are all {the rivers having their source here}. About half a mile to the south-east
of Amarkan˜tak, is the Ma˜rkan˜«eya ls´ram. Here the a¯˜si Ma˜rkan˜«eya did penance at the time when he had stayed
here. Nowadays there are a couple of idols standing on a platform in the shade of a big tree here, of which a
statue of Hanuma˜n is worth to be seen.[]
Now we request all the travellers to conduct the pao¯ckros´i¨ yltrl {Map 24}. First you should see the Kapildha˜ra˜
{waterfall} in the west. This ti¨rth is four miles away from Kotito´rth {the main temple at Amarkan˜tak} and the
path to it leads through dense jungle. At Kapildha˜ra˜ the waters of mother Narmada˜ fall more than 80 feet down.
It is an immensely charming sight. The beauty of the forest and the mountain ranges is beyond description. Only
the fortunate will be able to see this place. Here the a¯˜si Kapila has done penance. A host of vegetables and herbs
are found here. [+SNP] There is a path from Amarkan˜tak to Kapildha˜ra˜. At Kapildha˜ra˜ the breadth of the
Narmada˜ is about 12-13 hlth {= 5,75 - 6,23 m}62. The view here is spectacular and bewildering. Immediately
on arrival, one forgets about everything and all of a sudden, one is drawn towards the divine. This is a unique
place for severe penance, for the practice of bhakti and for a good laugh about the worthlessness of the mundane
existence. The tall and green trees as well as the steep and mighty hills give a deep and constant impression of
the illusionary character of the world. Nearby are the sangam of the No´lganga˜, Daitya Su`dan and Du`dhdha˜ra˜.
Now one should go northward to the Bara˜to´na˜la˜63 ti¨rth. This place lies at a distance of about three miles from
Kotito´rth. The path leads through dense forest and the sight is charming.
Then you should go to Jva˜les´var ti¨rth, further north, which is four miles away from Kotito´rth. The path leads
through difficult underwood. You will experience the importance of this place on the parikraml itself. Here is
the source of the river Jva˜la˜. [+SNP] In old times many devas came here for penance.[]
From here you should go to see Ma˜o´ ke ba¬o´ce, [/SNP] a garden, which is called garden of mother Narmada˜, Ma˜o´
ko´ bagiya˜.[] It is one mile to the east of Kotito´rth. The path leads through frightening forest. [/SNP] The path
leads through the forest but is very good. There is a road too.[] In this garden there are trees of gulbaklvli¨. Its
flowers blossom around the days of Nau Durga˜. Many people come to eagerly collect them. It is said that these
flowers are a divine medicine for eye illnesses. Here is the source of a rivulet [+SNP] and a kun˜e¯`.[] The water
of the rivulet flows down the hill to the east. [+SNP] It is a beautiful place where sldhus live.[]
Now one should proceed to Sonmu`«ha˜ in the south-east, about one and a half miles from Amarna˜th {the
Amarkan˜tak main temple}. This is the place where the S´onbhadr {the river Son˜} has its source. The path leads
through frightening jungle. There is a small kun˜e¯` here and also trees of gulbaklvli¨. [+SNP] A sldhu has erected
his hut in the shade of a big tree.[] Where the current of the S´onbhadra falls down from the hill to the east, you
should stand facing east. [+SNP] The hill from where the river falls, is about 500 feet high at this place,.[] How
charming a view one can have from here! One can see as far as about 20-25 kos [/SNP] miles[] over the
province of Chatto´sga¡h. [+SNP] Down, at the foothills in the plains there are gardens of flowers and houses of
people who live a laborious life in the jungle, sustaining themselves merely on jungle produce. These people
52 Narmada˜pradaksin˜a˜

Map 23: The Maikal hills and the geographical situation of the Amarkan˜tak mountain.

stay always in their villages. They walk laboriously around all day, carrying heavy loads on their backs. It is a
magnificent scenery.[] From here, you should take a look at BhŸgukaman˜«al64, which lies to the south [+SNP]
of the source of the Sonbhadr[]. The path leads through dense, frightening jungle. The scenery around the
BhŸgukaman˜«al is extremely picturesque. The river Kargan˜ga˜ issues from the BhŸgukaman˜«al. You will realize

Map 24: Ti¨rthas on the Amarkan˜tak mountain.

 1. Amarkan˜tak to Kukkura˜math 53

its importance on the parikraml. [/SNP] On the Narmada˜ parikraml this river is met with on the south bank,
where it joins the Narmada˜.[] Now, after you have seen the No´lganga˜, you should go back and take a rest at
Kotito´rth on the north bank of mother Narmada˜.
{There is no specific legend pertaining to the Amarkan˜tak mountain, but to various locations on it, which will
be referred to at the appropriate places. What is worth to be mentioned here, however, is the pradaksin˜l of the
Amarkan˜tak mountain, which, as already discussed, seems to be the earliest reference to such a rite in the
context of the Narmada˜. The respective stanzas are found in the Matsya- and Ku`rmapura˜n˜a:
MP 188.93: KP 38.39:
pradaksin˜am tu yar´ kurylt parvate 'marakan˜take / pradaksin˜am tu yar´ kurylt parvatam hy amarakan˜takam /
paun˜e¯`ari¨kasya yajo¯asya phalam prlpnoti mlnavar´ // paun˜e¯`ari¨kasya yajo¯asya phalam prlpnoti mlnavar´ //
"A man who performs a circumambulation on (of) the Amarakan˜taka mountain, obtains the fruit of a pun˜e¯`arika
sacrifice."
A later reflection of this verse is found at the end of the Jva˜les´varato´rtha˜mares´varato´rthama˜ha˜tmya, i.e. RKV 28:
samantld yojanam ti¨rtham pun˜yam hy amarakan˜takam / The auspicious ti¨rtha Amarakan˜taka which extends one
rudrakotisamopetam tena tatpun˜yamuttamam // 28.134 yojana, is endowed with a koti of Rudras, which makes it
most auspicious.
tasya parvatarljasya yar´ karoti pradaksin˜am / Whoever undertakes a circumambulation of this king of
pradaksin˜i¨ka¯˜tl tena pa¯˜thivi¨ nltra sams´ayar´ // 28.135 mountains, circumambulates the (whole) earth, there is no
doubt.
In their respective sections on Amarkan˜tak, the pilgrims' manuals mention a number of ti¨rthas in the vicinity
which should be visited on what is called "pao¯ckros´i¨ yltrl", a pilgrimage of five kros´as65 (Map 24). Although
most of these places are not directly situated on the banks of the Narmada˜, they are nevertheless regarded as
being important for the parikramavlsi¨ to visit. Apparently, this yltrl is the current successor of the pradaksin˜l
of the Amarkan˜tak mountain, as some of the old ti¨rthas mentioned in the Matsya- and Ku`rmapura˜n˜a are still
included in it. However, new places have also been added. While the text of the NPA as well as that of the SNP
include these ti¨rthas in their description of the parikraml, the respective pilgrims' map of the SNP contains two
of these places, i.e. Kapildha˜ra˜ and Jva˜les´var.}

Amarkan˜tak village (NPA: 1-5; SNP: 38-42)

Mlhltmya: RKV 4, 5
[+SNP] The Narmada˜ rises from a kun˜e¯`, which is on the Maikal hills, therefore the Narmada˜ is also known as
maikalsutl. The Maikal hills lie between the Vindhya˜ and the Sa˜tpu¡a˜. In old times a¯˜sis like Maikala, Vya˜sa,
BhŸgu, Kapila and others did penance here, as well as God S´iva himself.[]
The Narmada˜ rises from an eleven-angled, fortified pond which is 260 hlth66 (approximately 124,5 m) in
diameter {see Map 25}67. It was built during the time of the Na˜gpur ra˜j {i.e. the Bhõsle rljas}. On the northern
side of the pond, there are three temples built in the water. Two of them have been built at the same time as the
pond. The third one, the Narmades´vara temple, has been built right above the spring of the Narmada˜. It has been
renovated in samvat 1929 {1871 AD} in the name of Ahilya˜ Maha˜ra˜n˜o´ by the rulers of Indore {i.e. the Holkar
rljas}. The bill [i.e. an inscription] for this renovation is still to be seen at the base of the temple.
On the north bank of the mli¨, some 30 hlth away, there are two beautiful, old, large temples. The one which is
facing west is of Amarna˜th and the one facing east is of Narmada˜jo´ {these two represent the main twin-temple}.
They contain no inscription. Around them are numerous other temples.
The Amarkan˜tak mountain rises 3500 foot above the sea. Therefore the air is very clean here. Because the
village is surrounded from all sides by terrifying forests, people are constantly afraid of wild beasts. The number
of inhabitants of Amarkan˜tak is always around 100. Apart from the Amarna˜th and the Narmada˜ temples, all
temples are worshipped by people since old times. Amarkan˜tak is the oldest of all ti¨rthas. For those who want
54 Narmada˜pradaksin˜a˜

to purchase something luxurious there are a few traders, but here, one has to pay the double price in comparison
to other places. [+SNP] Because Amarkan˜tak is the birth place of the Narmada˜, it is a very popular ti¨rth among
the Hindus. Before, Amarkan˜tak had been a very small settlement, but now it has grown into a full-fledged city
where all modern facilities are available. About 20 ls´rams as well as very good dharms´llls, rest houses and
schools have been built. There is a good market and thousands of people are residing here now.

Map 25: Schematic plan of the Narmada˜ udgamkun˜e¯`, (after SNP).

 1. Amarkan˜tak to Kukkura˜math 55

There are all possible means of public transport to be found here nowadays. Because the air is fresh and cool
many people have started to come here in the hot season for their holidays. A number of government offices
have been shifted here, too. Amarkan˜tak is no longer a small village, it has grown into a city. People say, that
formerly there were bamboo forests all around and still now there are a few patches of bamboo forest to be
found here and there. The Narmada˜ originally rose from a bamboo bush. In this place a large massive kun˜e¯` has
been built, which has eleven angles and is 260 hlth in diameter. On all the four sides this kun˜e¯` has been
enclosed by a wall. Within this enclosure, temples of Narmada˜, Amarana˜tha, Narmades´vara and
Amarakan˜takes´vara have been constructed along with a couple of smaller temples, the most important of which
are those of Gauro´s´ankara, Gorakhana˜tha, Maha˜deva, Pa˜rvato´, Ba˜la˜sundaro´, Ghan˜tes´vara, Ra˜macandra,
Gauro´s´ankara {II, ?}, Muralo´manohara, Eka˜das´o´, Rohin˜o´devo´ and Caturbhuja. This kun˜e¯` is called kotiti¨rth. There
is a gomukh from where water flows into the kun˜e¯`. This water is regarded as the source of the Narmada˜. Before,
much water flowed from here. But nowadays the flow of water has decreased dramatically, because much forest
has been cut and much of the area surrounding Amarkan˜tak has been dug up by aluminium companies in search
of bauxite. If the digging of the ground and the felling of trees goes on in this way, it is to be feared that the flow
of water will stop completely some day. As all the pilgrims use to take a bath in this kun˜e¯`, the water gets very
dirty. Before, there was neither the kun˜e¯` here, nor the temple enclosure. The Bhõsla˜ rljl of Na˜gpur had the kun˜e¯`
and the mahlrljl of Ro´va˜ had the enclosure constructed. Ahalya˜ba˜o´ of Indaur had the temple renovated and a
couple of other temples and buildings constructed.
In Amarkan˜tak there are a few ancient temples containing old idols, which the pilgrims of today never visit.
Among these temples there is one old shrine which had been constructed in the 12th century by the famous king
Karn˜adeva of the Kalacuro´ family of Tripuro´. Another one, the temple of Kes´avana˜ra˜yan˜a, was built in the 18th
century by the Bhõsla˜ Ra˜ja˜ of Na˜gpur68. Close by there is the old temple of Matsyendrana˜tha. Every year there
is a big festival on mahls´ivrltri¨ at Amarkan˜tak.
Amarkan˜tak is a famous place for the production of medicinal herbs from the forest as well as flowers and fruits
of many kinds. For intance there is the brlhmi¨ to be found in the vicinity of Amarkan˜tak. There are gardens of
banana and mango trees. In the forests around, there are also trees of gullbklvli¨, which grow in swampy ground
and whose leaves look a bit like bamboo leaves. The flowers of gullbklvli¨69 are very useful for the treatment of
eye-illnesses.[]

The mythical origin of the Narmadl

The most prominent legend current in Amarkan˜tak village, is of course the one about the origin of the Narmada˜,
of which there are, however, different versions. The one most frequently referred to (as in the NPA and SNP)
is the one contained in RKV 4 which I cite in abbreviated form from Tagare's translation (Tagare 1999: 14-17):
[..]"Manu said: Listen, O dear one, I shall duly explain her origin, how this lady of excellent complexion
originated from Rudra. Formerly S´iva S´ankara of quiescent body performed extensive penance along with Uml
for the sake of the welfare of all the worlds. The Lord of self-control, the immanent soul of all living beings,
climbed the Mountain A¯˜ksas´aila and performed a severe penance. He was invisible to all living beings. As that
Lord was performing penance, perspiration issued forth from his body. The (drops of) sweat originating from
Rudra flooded that mountain. The highly meritorious, excellent river was born of it. It was she of long eyes
resembling the petals of a lotus, whom you saw in the sea-like expanse of water. Formerly in the First Ka¯˜tayuga,
she assumed the form of a woman and propitiated Rudra for ten thousand years.
Thereupon S´ankara, the great Lord, was pleased. Accompanied by Uml, he spoke to her: "O highly fortunate
lady, speak out whatever there is in your mind." {RKV 4.13-43a}
The Sarit (The River) said: By your grace, O Lord of Devas, let me be imperishable at the advent of Pralaya
when all mobile and immobile beings are destroyed. When the rivers, oceans and mountains have perished, O
56 Narmada˜pradaksin˜a˜

Lord of Devas, let me be holy and imperishable, with your favour. Devout persons who have taken bath in me
should be rid of all their sins, even if they have committed major and minor sins, O S´ankara. Jlhnavi¨ destroys
great sins in the northern region. I should become so in the southern region. Then only I shall be worshipped by
gods. Just as the celestial river coming down from Svarga became well-known on the earth ls Gangl, O Lord
of Devas, so let me be the Daksin˜agangl (Southern Gangl). A man who devoutly takes his holy bath in me, O
Mahes´vara, should acquire that merit which is usually obtained by taking holy bath in all the Ti¨rthas of the
earth. O Lord, may the sin of Brlhman˜a-slaughter and others like that which have remained accumulated be
destroyed by taking the holy plunge for the period of a month. My desire is that, due to the holy dip in me, O
S´ankara, one shall get all those benefits that accrue from the study of all the Vedas and performance of all the
Yajo¯as. From my water, O S´ankara, let there be that benefit which usually arises from all sorts of Dlnas and
fasts and the holy plunge in all the Ti¨rthas. Those who adore Mahes´vara on my banks should repair unto your
Loka, O S´iva. Let this happen, O Lord, O Mahes´lna; O Lord of the world, this alone is the boon. I desire that
you do stay always on my banks along with Uml and other deities. Let every living being that dies in my waters
go to Amarlvati¨, whether they have done excellent Karmas or ignoble Karmas, whether they are mentally calm
with full control over the sense-organs or not. O Lord of the chiefs of Devas, if you are pleased and if you
consider it proper, let me be well-known in all the three worlds as the destroyer of great sins. O excellent king,
the Bull-vehicled Lord was requested for these and other divine boons by Narmadl. On being pleased he said:
{RKV 4.20-33}
S´ri¨ Mahes´a replied:
O uncensured (i.e. praiseworthy) lady, O illustrious one, let what has been said (requested) by you, happen thus.
O lotus-eyed one, excepting you, there is none else deserving the boon in all the worlds. O lady of excellent
countenance, undoubtedly you have become one liberating devotees from all sins ever since the time you issued
forth from my body. At the period when Kalpas come to a close, and specially at calamitous times, those men
who reside resorting to your northern bank, and even insects, worms etc., trees, hedges, creepers etc. do attain
excellent goal, O fair lady, after the fall of the bodies. Those Brlhman˜as of great regard for piety and holy rites
who resort to the southern bank and reside there till death, do go to the place of the Pita¯˜s. At your instance, as
well as for some other reason, I shall always stay with Uml on your banks. O fair lady, O great lady,
undoubtedly everything will happen thus. The deities will live on your northern bank along with Visn˜u, Brahml,
Indra, Candra and Varun˜a and also Sldhyas, at my behest. Similarly, O celestial lady of great beauty, the
others will stay on the southern bank along with me and the Pita¯˜s. This is your boon. Do go (hurry up), O
blessed one; redeem men from sins. Do go there accompanied by the groups of sages, Siddhas, Suras and
Asuras." [...] {RKV 4.34-43a}.
Another legend is found in RKV 5 again cited below in abbreviated form from Tagare's translation (Tagare
1999: 18-20):
[...] "Sri Mlrkan˜e¯`eya said:
May all the sages, and you too, O Yudhisthira, listen to the Purlnic legend regarding Narmadl as recounted by
the Trident-bearing Lord. It was heard by me from the Vlyu Devatl and he had heard it from Mahes´vara."
{RKV 5.15-16a}.[...]
"O excellent king, Paramesthin Rudra sported about with Uml in the vast expanse of sea-like water. A splendid
girl was born out of the sweat of Uml due to her delight. When S´arva's chest pressed against the breasts of
Uml, a great girl of lotus-like eyes issued forth from the sweat. This is the second birth, O Yudhisthira. That
(lady, river) whirled around the worlds of Devas, Asuras and human beings. Unrivalled in beauty of form as she
was, she maddened the three worlds. On seeing her, the leaders of Devas and Daityas were enchanted. They
wondered: "How is she to he obtained?" O scion of the family of Bharata, they searched for that girl here and
there. She fascinated the entire universe through her seductive and graceful charms and coquettish manners.
 1. Amarkan˜tak to Kukkura˜math 57

She moved about in her divine form like a lightning streak in the middle of clouds. The most excellent one
among all maidens, she shone in her lustre. Then all the Suras, Daityas and Dlnavas who were enamoured of
that girl and overcome with Klma (lust) requested Rudra for that girl to be given to them. Then Mahldeva said:
"Of the two, Devas and Dlnavas, he who will prove superior in strength and splendour will attain this girl, not
otherwise, O excellent Suras."
Then all the Devas and Asuras approached the girl saying, "I shall seize her, I shall seize her." Even as all
were watching her, the girl vanished. Then they saw her stationed a Yojana away. All of them then rushed to the
place where she was seen. Then they saw her stationed three or four Yojanas away. Then the lady of elephantine
gait vanished and stationed herself hundreds and thousands of Yojanas away. On account of her lightness she
was seen hundred thousands of Yojanas away. They saw her sometimes ahead and sometimes behind in different
directions and intermediate quarters. The beautiful lady appeared in one direction and many directions. Thus
they were forced to wander about by her for a period of a thousand divine years. But that girl born of
Mahldeva's limbs was not attained by them. Thereupon the Lord laughed boisterously along with Uml.
The Gan˜as joyously danced in accordance with the beating of the time. Suddenly the girl was seen very near
S´ankara. On seeing her the wonder-struck Devas returned with faces turned away. Then the Pinlka-bearing
Lord himself gave her a name: "Since you humoured them by means of your pranks and gambols, O beautiful
girl, you will become the excellent river Narmadl (Narma, humour + dl, giver). The Lord resumed his form and
joked. This river of cool water and auspicious features was called Narmadl by him. When the destruction of the
seven Kalpas, as was said by S´ambhu before, took place, O great king, she did not die. She became well-known
as Narmadl. Then he gave that well-behaved, splendid girl to the great Ocean. The Lord, the Lord of Devas, the
Lord of all living beings and goblins gave her to the Ocean. Thereafter the divine river Narmadl laughing
boisterously through the foams descended from the great mountain A¯˜ksa and entered the Ocean, the Lord of
rivers." {RKV 5.29-51}
The NPA and SNP summarize both legends as if it were one contiguous story. The SNP additionally
summarizes a different story, whose source is unfortunately left unmentioned. It explains the epithet Maikalsuta˜
with an apparent reference to the Ganga˜vataran˜a myth:
[+SNP] "There are different stories about the birth of the Narmada˜ in different purln˜as. But somewhere it is
narrated that before the creation of the world, when S´iva was dancing his tln˜e¯`ava dance, the Narmada˜ sprang
from his sweat. She began to live in brahmaloka. Up to this time there was no river on earth. The gods came to
S´iva and requested him to send the Narmada˜ down to earth. Then S´iva said: "Who will be able to bear the
velocitiy of the downfalling Narmada˜? Then Mekal, the son of the Vindhya˜ mountain, took the responsibility of
bearing the downfalling Narmada˜. Therefore she is also called Mekalsuta˜. Other names for the Mekal, son of the
Vindhya˜, are Triku`ta˜cal and Īksyaparvat."[] (SNP: 42)
The obvious sexual implications contained especially in the myth of the Narmada˜'s second birth (RKV 5)
culminate in a myth narrated in a travelogue written by Royina Grewal (1994). Here too, the source of the myth
remains unmentioned:
"My favourite <origin' story ascribes the creation of the Narmada to the desire of Shiva for Parvati. The divine
couple were resting from their exertions, having made love for a thousand years. Parvati was asleep. The great
god watched her lying next to him, content and dishevelled, and became so aroused by her unguarded beauty
that a drop of his semen fell to the ground. And from this, it is said, arose the lovely maiden Narmada,
characterized forever thereafter, by varying inflexions of sensuousness - her joyous flirtation with rocks, her
sinuous and undulating passage through hills her languor in pools, her voluptuousness in the plains of Gujarat."
(Grewal 1994: 21-22.)
While all these stories are of s´aiva character, there are also other stories about the origin of the Narmada˜ which
come from a different cultural background. Beglar records two interesting legends of the Gon˜« about the origin
58 Narmada˜pradaksin˜a˜

of the Narmada˜: "The female statue spoken of as being in the great temple, and which bears a child, is said to
be the real statue of Narbada´ Ma´i, notwithstanding that the child is an evident inconsistency with the fair fame
of the holy river goddess as a virgin deity. The aborigines (Gonds) have a curious legend,indignantly denied by
the Brahmans, to explain the presence of the child. The legend relates that when the river goddess was enjoying
herself in the caves near the so-called falls of the Son, described above, the river god was himself also present,
the maidens with their queen disported themselves naked, and permitted improprieties which resulted in the
goddess giving birth to a child. The legend is evidently based on the Brahmanical legend and may be dismissed
as a late invention.
There is, however, a different legend little known, which may be founded on an actual fact. The legend says
that once upon a time, long ago, there was a gwalin living at Amarkantak; she had a beautiful daughter named
Narbada´, whose duty it was, daily, to carry her father's breakfast to him in the fields where he tended his cattle;
on the road was the astha´n of a Jogi, and the girl on her way to, or back from, her father, used daily to spend
some time in the Jogi's company. This continued for a long time, but at last the girl killed herself for some
unexplained reason; the Jogi used to drink infusion of bhang; one day while in the act of drinking he heard of
the death of the poor girl, the cup of bhang stuck to his mouth, he could not swallow the infusion, and he died;
a stream of water issued from his throat which is the Narbada´. A more probable variation in the version is that
the girl finding herself likely to become a mother, committed suicide by throwing herself over the falls of Kapila
Dha´ra´, hence the river in which she died has been named after her. The legend is indignantly denied by the
Brahmans, but is current among the Gonds." (Beglar 1878: 236-237).
It must, however, be noted here that the Narmada˜ seems to play a rather insignificant role in the mythology
and rituals of the Gon˜« (cf. Fuchs 1960: 401).

South bank ←• (NPA: 97-98; SNP: 48-49)

Kabi¨r cautrl ↓
From Amarkan˜tak the parikramlvlsi¨ has to go for three miles through the Mun˜«amaha˜ran˜ya in south-western
direction up to Kabo´r Cautra˜. The way leads through dense frightening forest. The view of Kabo´r Cautra˜ is very
beautiful. It is traditionally known that Kabo´r practised self-contemplation while he was residing here [+SNP]
for a couple of days[]. Therefore it is a place where it is worth to do some penance. Trees of bananas, mangoes,
gulbaklvli¨ and other fruits as well as numerous herbs are growing here as the place abounds in water.

Karman˜e¯`al (Karlganglsangamti¨rth) ↓
Mlhltmya: RKV 24 (Karanarmada˜sangamama˜ha˜tmya)
This gangl takes its rise from the BhŸgukaman˜«al. The Narmada˜ [+SNP] which has her confluence with this
river here[] runs at a distance of four miles from this sangam {sic!}. [+NPA] Reva˜khan˜«a 25 describes the
greatness of a bath at this place.[]
{Note: In the Narmada˜ma˜hatmya of the Ku`rma- and Matsyapura˜n˜a there is no mention of a river Kara˜ganga˜.
The NPA obviously erraneously refers to RKV 25, while it should be RKV 24, an adhylya which contains just
4 verses. In these it is merely said that the river rose from the perspiration of Visn˜u's hand when he took up his
cakra to fight the daityas.}

Karao¯jiyl ↓
[SNP] This region is also called Mun˜«a˜maha˜ran˜ya. The forest-dwelling Gaun˜« tribes live in this forest. Here the
Christians run an organisation called "Gaun˜e¯` sevl" whose purpose is to christianize the forest-dwellers70.[]

Kan˜vlsangamti¨rth ↓
 1. Amarkan˜tak to Kukkura˜math 59

Tue¯`lrsangam ↓
Sivni¨sangamti¨rth/Sarsuvl ↓
Lhti¨toll/Loti¨toll ↓
Cika¯´lrsangamti¨rth/Gla¯´lsarli¨ ↓
Bondar ↓

Kukurlmath Gomti¨sangamti¨rth/Kukkurlmath ↓
Here is the Macra˜r- or Gomto´ sangam. On the bank of the river Gomto´ganga˜ stands a very old S´iva temple of
Īn˜amuktes´varana˜tha, which was built by the Jagadguru S´ro´mat Sva˜mo´ S´ankara˜ca˜rya. This temple is in a very
time-worn condition.
[+SNP] There is also another famous story connected with this temple:
Once upon a time, there lived a banjlrl (nomad) in this village. He had a very lovely dog. In old times people
used to pawn their favourite belongings for loans. But then, people would not feel easy and would not rest until
they could redeem their belongings. Those, who saw no possibility to pay back their loan, asked their relatives.
In Ra˜jastha˜n people used to pawn one hair of their moustache. As long as this hair was not redeemed, the person
could not feel relieved. People would endeavour for seven generations to redeem the hair once pawned.
Now this banjlrl once took a loan from a money-lender and gave him his beloved dog as a token. The dog then
lived in the house of the money-lender. One day a theft occured in the house of the money-lender. The thieves
hid the booty at a secret place. The dog followed the thieves and discovered the hide-out. At dawn the dog
pulled with his snout on the clothes of the money-lender and dragged him to that place. There, the money-lender
found the stolen goods. Out of gratefulness he decided to cancel the banjlrls debt and send the dog back to his
master. He wrote an account of what had led to his decision in a letter and tied it to the dog's neck.
When the banjlrl saw the dog coming, he thought that it had escaped the money-lenders house and hit it with
a stick. The dog died. Then he discovered the letter, read it and felt extreme remorse. As an atonement he
installed the statue of Īn˜amuktes´vara S´iva in the name of his dog (kukkur).[]
People say, that a red-eyed snake comes at night, embraces {coils around} the statue of S´iva and then
disappears.
{parikraml continues p. 62}

North Bank •→ (NPA: 250-254 ; SNP: 34-37; 40)

Kanka¯´iyl/Kan˜e¯`lklpl Kaka¯´iyl ↑
Kulhlrsangam ↑
Tea¯´hi¨sangam ↑
Klo¯canpur/Kao¯canpur ↑
Devri¨sangam/Devri¨ ↑
Damhea¯´i¨ ↑

Bhi¨mkun˜e¯`i¨ghlt/Bhi¨mkun˜e¯`i¨ ↑
Here is the sangam of the Ba˜vgan˜ga˜ [/SNP] Va˜n˜gan˜ga˜[] [+SNP] which joins the Narmada˜ while cutting through
a single rock. It is said that[] with a blow of his club, Bho´masena has created a pool in the middle of the
Narmada˜ and that he crossed the Narmada˜ at this place. His footprints are still to be seen on both banks of the
Narmada˜, which have taken the form of a kun˜e¯`i¨ {earthen bowl} at this place.
{Note: The legend obviously belongs to an oral tradition, presumably with ldivlsi¨ background, as the Pa˜n˜«ava
brothers and especially Bho´masena are prominent heroes of the Gon˜« and Baiga˜ ldivlsi¨s. The kun˜e¯`i¨ possibly
refers to a creation myth of the Gon˜« in which the Pa˜n˜«ava brothers had to mix the earth with water and churn
60 Narmada˜pradaksin˜a˜

it (cf. Fuchs 1960: 413ff.; Elwin 1939: 59, 311-12, 336-37).

Harai¨toll ↑
Damgaa¯´/Damgaa¯´ ghlt - Barlti¨sangam ↑

Kapillsangam ↑
Mlhltmya: RKS 49, 50
In the primeaval yuga the king of Ayodhya˜, Dhundhuma˜ra of the sun dynasty, was famous for his proper
conduct according to his ksatriyadharma. His subjects also were famous. He had numerous sons, who were of
the same kind as their father. One day, while on a hunt, the king came to the bank of the Narmada˜, here, at the
sangam of the Kapilpippala˜, He saw numberless a¯˜sis doing penance. He was very pleased by what he saw, but
after a while he turned back to his hunt. At that moment he saw a colossal white boar, which moved very fast
around. All the ksatriyas made great efforts to kill this boar, but it did not die easily. [/SNP] He went after the
boar with his horse, but could not catch it.[] The boar fled to kotiti¨rth and only when it came there it died. Then
it took on the body of a god and a messenger of the gods came in a heavenly vehicle {vima˜na˜} to take it away.
[/SNP] The king was very astonished to see, that the dead boar became a gandharva, mounted a heavenly
vehicle (vimlnl) and was about to set out to the sphere of the gandharvas.[] On seeing this, Dhundhuma˜ra asked
why all this was happening. The gandharva replied: "Oh king! Before I was a gandharva called Angada. I was
very skilled in the art of singing. One day I went to the assembly of S´iva [/SNP] Brahma˜[] to sing. There I
committed some kind of immodesty. Therefore Brahma˜ cursed me: "You go and become a boar!" By lucky
circumstances I now came to kotiti¨rth and because of you I have found my end. The power of this ti¨rtha
liberated me from the curse. You have done me a great favour." Then he went to the sphere of gandharvas.
Then king Dhundhuma˜ra saw that his horse took a bath at koti¨ti¨rth and died immediately. It turned into a
splendid heavenly brlhman˜a. The king enquired why. The brlhman˜a said: "Oh king! Earlier I was the
brahmarsi Ga˜laba who lived in Kuruksetr. At that time the king Drumasena wanted make a donation to
someone. But because of the taint of receiving a gift, nobody wanted to accept it. Compelled by avarice I
accepted his gift of a horse. Because of that offence, I became a horse. In this Kapilsangam I have obtained my
salvation. Having said this, the brlhman˜a went up to the sphere of Brahma˜. When he saw this, the king
Dhundhuma˜ra thought: "the offence of giving pains to the brlhman˜a, while he was still diguised as my horse,
will fall on me. I shall go into the fire to wash off that offence." Thus thinking, the king started to ascend a pyre.
At that time Kapila˜devo´ manifested herself and saved him from death. [-SNP] The king enquired about her
biography (caritra). She told him everything and disappeared.[] Then, nearby to the east, Ma˜rkan˜«eya, together
with 100000 brahmaclri¨s, made a meditation on brahman˜ {brahmacintan}. Dhundhuma˜ra went there and told
him everything that had happened. Then all together bathed in the Kapila˜sangam. Then the king was liberated
from his earlier actions.
{Note: The name Kapilapippala˜ is attested to only in the RKS. It is interesting to note, that it is called Ga˜yatro´
Sa˜vitro´ in the SNP which is definitely a later fancy71. However, either of these names clearly attest to two rivers,
whereas the legend of the origin of the Kapila˜ as cited in the pilgrims' manuals identifies them as being one and
the same. This is due to RKV 22.34 where both rivers are stated to be identical. Originally, however, they are
described as being distinct in Ku`rmapura˜n˜a 38.24-30 and Matsyapura˜n˜a 186.40-50. The same view is also
maintained in RKV 23.11 where it is said that S´iva created both rivers for the joy of the world. In RKV 25 the
No´laganga˜ is said to be just east (sic!) of Omka˜res´var, not near Amarkan˜tak. RKS 38.20 states that the Kapila˜
joins the No´laganga˜ in the west (i.e. at the actual position, here, near Amarkan˜tak), even though, here, No´laganga˜
appears to be just an epithet of the Narmada˜ (see Gaumukhlghlt ↓, below p. 99).}
 1. Amarkan˜tak to Kukkura˜math 61

Kapildhlrl ↑
Mlhltmya: Ku`rmapura˜n˜a 38.24-26; Matsyapura˜n˜a 186.40-43; RKS 36; RKS 49/50; RKV 21.71-78
(Kapila˜saritsambhavavarn˜ana)
Ku`rmapura˜n˜a 38.27-30; Matsyapura˜n˜a 186.44-50; RKV 22 (Vis´alya˜sambhava), RKV 23
(Vis´alya˜sangamama˜ha˜tmya); RKS 34; RKV 25 (No´laganga˜sangama)
{Kapildha˜ra˜ is the first waterfall on the Narmada˜. There are a number of ti¨rthas around here, which are
described at some length in the pilgrims' manuals.}
[+SNP] Here the Narmada˜ falls about 60 feet down from the rocks. Kapildha˜ra˜ is a very beautiful waterfall. In
old times Kapilamuni did penance here. It is said that once Kapila tried to stop the falls of the Narmada˜ at this
place. Still today one can see his footprints on the river bank. The sight here is very charming. Close by are the
modern aluminium works.[] Three miles from here, on the south bank there is the cave of Kapila, close to the
sangam of the No´lganga˜. About one mile from here there is the sangam of the Ga˜yatro´ Sa˜vitro´ (Kapilpippala˜),
which is also called kotiti¨rth, because millions of gods and a¯˜sis have conducted penance here.
The Origin of the Kapill (RKV 21 - Kapila˜saritsambhavavarn˜ana)
The daughter of Daksapraja˜pati, Da˜ksa˜yan˜o´ Sato´, was given in marriage to S´ankarajo´. One day S´iva played with
her in the water (jalkri¨e¯`l). He stole her clothes. Then she came out of the water without clothes and her
attendant maidens having seized her clothes, dressed her up again. From the coloured water flowing from her
clothes originated a river which is known now by the name of Kapilganga˜. A second name of the Kapila˜ is
Vis´alya˜. How she got this name is also narrated in the Reva˜khan˜«a [+NPA] 22[]
The Origin of the Vis´alyl: (RKV 22 - Vis´alya˜sambhava)
Among the mind-born sons of Brahma˜deva there was also the god Agni [/NPA] AgniŸsi[]. His wife was Daksa's
daughter Sva˜ha˜, i.e. Da˜ksa˜yan˜o´, and their three sons were A˜vahano´ya Agni [/SNP] A˜havano´ya[], Daksin˜a˜gni and
Ga˜rhaspatya [/SNP] Ga˜rhapatya˜gni[]. All the twice-born accepted these three Agnis. Ga˜rhapatya˜gni had two
sons, S´ankuna˜s´a and S´adha˜ka. S´adha˜ka pleased S´ankarajo´ [/SNP] Bhu`tana˜tha[] with a penance, which he
conducted for 10000 years on the bank of the Narmada˜. S´ankara appeared before him and granted him a boon.
Then S´adha˜ka folded his hands and said: "Lord! Please let me marry the Narmada˜ along with her twelve
companions beginning with Ganga˜ and have progeny with them." S´ankarajo´ agreed and said that every son who
came out of their wombs would be named Agni. And the sons of these twelve rivers should be named Dho´sn˜a.
[-SNP] Because rivers should be called Dho´sna˜ as they bestow happiness on the world.[] Then the 13 rivers
beginning with the Narmada˜, the Bhago´ratho´, the Yamuna˜ and so on became his wives and they delivered sons
which were called Dho´sn˜a. The son of the Narmada˜ however was the strongest of them. Therefore he was called
Dho´sn˜endra. When he [+SNP] together with the gods[] killed the asura Ta˜raka and the daitya Maysa˜r{sic!?} he
pleased Indra and the other gods and they all worshipped him. Because of these battles his body was full of
wounds. Then he came to Amarkan˜tak to visit his mother, the Narmada˜. When she saw him, the Narmada˜
thought: "The body of my son is full of wounds. He is extremely hurt and exhausted." Then they both went to
the Kapila˜ganga˜ and took a bath. The water immediately healed all the wounds, and the pain in his body
resulting from his battles vanished. Therefore the Kapila˜ is famous by the name Vis´alya˜ {i.e. remover of thorns
(or arrows)}.

Daityashdan/Cakrti¨rth ↑
A bath at this place will prevent a person from going to the sphere of Yamara˜ja. Whoever is born as a human
being and does not bathe in the Narmada˜ is subject to dire consequences, because in the Kaliyuga only the
Narmada˜ can wash off a person's offences (plp)72. If in hell, one needs only think of the Narmada˜, and Yama
will let one go immediately.
62 Narmada˜pradaksin˜a˜

S´ivksetr ↑
Here the kings S´as´a˜nka and Haris´candra are said to have meditated and obtained siddhi.73

Klkha¯˜dti¨rth ↑
Here, countless crows have attained liberation (mukti).

Jambukes´varling ↑
[+NPA] Slrasvatti¨rth ↑ []

Jvlles´var ↑
Mlhltmya: {The Sanskrit texts referring to Jva˜les´vara describe it as the place where one of the asura's cities
fell down in flames only in connection with the Tripura˜ntaka myth belonging to Trisu`lbhedto´rth further down
(see p. 68).}
Here is the confluence (sangam) of the river Jva˜la˜ and the Narmada˜. Here, in the Jva˜les´var temple, [/SNP] in
this area[] S´iva himself resides forever together with Gauro´.
{NPA and SNP summarize RKV 28.108 ff.:} In the ldiyug numerous gods and a¯˜sis did penance at this place.
The asuras like Bali, Ba˜n˜a˜sura and others used to trouble them. They tried to hinder them in their
penance.Therefore the devas united and started a fight against the daityas, but the daityas defeated them.
Together with Brahma˜, the gods went to S´ankara for help. First, with the help of Na˜rada, S´ankara delivered a
sermon to Ba˜n˜a˜sura and his faithful wife. He taught the lady the proper conduct of a wife (stri¨dharma) and
recommended her to undertake the madhumlsavrata. But both of them would not give up their mischievous
actions and disregarded the advice. Therefore S´ankara took on the form of Vis´varu`pa and burnt the three cities
of Ba˜n˜a˜sura to ashes. Then Ba˜n˜a˜sura came to S´ankara for protection. S´ankara saved him from the fire and
granted him refuge. While the cities of Bana˜sura were burning, one of them fell down at this place and the river
Jva˜la˜ rose from it. Hence {the S´iva lingam at} this place is called Jva˜les´vara.
{parikraml commences at Amarkan˜tak, p. 51)

2. Kukkarlmath to Devgl¯v (Maps A2-C2)

{According to the NPA, there is a border between Mun˜«amaha˜ran˜ya and the Maha˜ran˜ya in the vicinity of the
Kharmer river The region is described by the NPA to be densely forested and difficult to traverse. Obviously
this stretch of the river has remained rather isolated as there are very few temples found here and the villages lie
rather far away from each other. Most of the ti¨rthas mentioned are connected with natural phenomena.}

South bank ←• (NPA: 98-100 ; SNP 49-50)

Bichiyl - Kotrllsangam ↓

Din˜e¯`ori¨ghlt/Din˜e¯`auri¨ ↓
[+NPA] There are a few S´iva temples on the banks of the mli¨.[]

Rlmpuri¨ - Anlmsangam ↓
[+NPA] One should take a bath here at Su`ryakun˜«.[]

Kharmersangam ↓
[+NPA] In the vicinity of Sakka˜ village, one should go to Devkun˜«, where the water of the Devna˜la˜ falls about
60 feet down. The Devkun˜« is of circular shape and at its base, near to the pond, is a beautiful cave in which
 2. Kukkara˜math to Devgæv 63

hundreds of people can sit. It is an apt place for penance. On this bank, the mun˜e¯`amahlran˜ya terminates at this
place and it is followed by the mahlran˜ya.[]

Harrltoll/Mandlkini¨sangam ↓
Clbi¨ ↓

Mahogl¯v ↓
Two miles east from here, on top of a hill, is the place of a¯˜si Jamadagni's klmadhenu, which a parikramlvlsi¨
must visit.

Bue¯`nersangam - Jamadagniti¨rth/Devgl¯v ↓
[+NPA] Here, at the confluence of mother Narmada˜ and the Bu«ner stands the ls´ram of a¯˜si Jamadagni. In its
vicinity are two temples of Jamadagnes´vara [-SNP] and Pa˜ta˜les´vara[]. [+SNP] There is an annual festival on
makar samkrlnti.[]
{parikraml continues p. 64}

North Bank •→ (NPA: 249-250 ; SNP: 33-34)

Linglghlt↑

Bilgaa¯´l - Ahi¨rgl¯v ↑
[+SNP] This is a hill village which has a settlement of the ahi¨rs.

Dupattlsangam/Dupattlghlt ↑
Caka¯´hai¨ ↑
Khlpl ↑
Sivni¨ ↑
Sangi¨sangam - Kutrai¨/Phutrai¨ ↑
Slrangphr/Slrangpur ↑
Patparl ↑

Kanhaiyylsangam/Kanhaiylghlt ↑
[+NPA] Here is a temple of Sangames´vara S´iva.

Ghusiyl ↑
Slhpur/S´lhpur ↑

Joglpuram Tika¯´iyl/Jogi¨pur Tika¯´iyl ↑

[+SNP] This is a large village with a temple of S´iva and Ra˜macandra and a dharms´lll.[]

Devrl - Katori¨sangam ↑

Lachman Man˜e¯`vlti¨rth/Lutgl¯v ↑
Here is a small Kapildha˜ra˜, where Kapila has done penance. Here are some ti¨rths like Lachman Man˜«va˜,
Ra˜mkun˜« etc. At the time of his digvijaya Ra˜macandra had the latter constructed.
{parikraml continues p. 59}
64 Narmada˜pradaksin˜a˜

3. Devgl¯v to Temarsangam (Map A3-D3)

South bank ←• (NPA: 100-104; SNP: 50-53)

Rlmnagarghlt/Rlmnagar ↓
[+NPA] On the ghlt is a S´iva temple and a temple of Maha˜vo´ra. Nearby are the ruins of the old palace of some
Gon˜« ra˜ja˜.[] [+SNP] In the 5th generation reckoned from the historically well-known mahlrln˜i¨ Durga˜vato´ of
Ga¡ha˜-Man˜«la˜ lived the king HŸdays´a˜h. He made Ra˜mnagar his capital. The ruins of his fort are still to be seen
here. Earlier it was the stronghold of the Gaun˜e¯` rljls. Here is an inscription in stone, which lists 52 generations
of the Gon˜e¯` rljls. {The well-known Ra˜mnagar inscription}.

Si¨tlraptan ↓
Here is the sangam of the Surpan. People say that the Va˜lmo´ka a¯˜si did some penance here. At that time So´ta˜ma˜ta˜
came to see him. Then she organised for a feeding of brlhman˜as which is commemorated by black stains their
plates left on a rock. At the time when the food was served So´ta˜ slipped {"rapat paa¯´i¨ thi¨"}. Hence this place was
called So´ta˜raptan. [+SNP] Here an ls´ram of Va˜lmo´ka a¯´si¨ is under construction. There is a great annual festival
here on klrttik phrn˜iml.

Madhupuri¨ghlt ↓
There is a cave of the yogini¨s situated about three miles to the east of here. It is worth to be visited. [+SNP] This
place is also called Gho¡a˜gha˜t. Here is a temple of Ma˜rkan˜«es´vara.
At the time of the as´vamedha of Ra˜ma, the horse which was in the care of S´atrughna, came to this place and
went to the Narmada˜ to drink some water. When it entered the water it became invisible. This was reported by
his warriors to S´atrughna. They all together went to search for the horse, but could not find it. Finally, at a deep
spot in the Narmada˜, a kun˜e¯` appeared before Hanuma˜n and S´atrughna. Both went inside and there they found
a huge and extremely lovely garden. In this garden lived a yogini¨ in prosperity along with her female
companions. She asked them: "Why have you come here? Even the gods cannot see this place." In this manner
she tried to subdue S´atrughna. Then S´atrughna said: "We are on a mission for Ra˜ma, therefore we are not afraid
of death. Not even Yamara˜ja was able to defeat the companions of Ra˜ma {rlmbhakt}. What else do you have
to say?" When she heard this, the yogini¨ gave S´atrughna some mantra to help accomplish their mission. And
having assured them of protection she brought them along with the horse back to the earth. Then everybody
recited prayers because of love for the Narmada˜. This story is cited from the Ra˜ma˜s´vamedha.

Bao¯jarsangam/Vanjlsangam ↓
Near to this sangam is the village Purva˜. Its earlier name is Visn˜upuro´. Here is a fortified ghlt on the Narmada˜
and a temple of Avdumbares´vara S´iva [/SNP] Dumbares´vara[].

Brahmlpuri¨/Mahlrljpur ↓
This area is called Sarasvato´prasravan˜to´rth74, because Sarasvato´ had conducted penance here. Nearby is a place,
where in old times numberless yajo¯as have taken place. Therefore it is called Homtek¡o´ {"sacrifice peak"}.
From the yajo¯akun˜e¯`a a stream of gha¯˜ta {ghi¨} flowed into the Narmada˜, which is nowadays called GhŸtna˜la˜
(Vasisthasamhita˜ 57).
{Note: The colophon of the Sanskrit Vasisthasamhita˜ 57 as given in the SNP indeed refers to
Sarasvato´prasravan˜to´rth (see: Appendix IV, p. 463.)}
 3. Devgæv to Temarsangam 65

Gadhaiylsangam ↓
After one mile one gets to Gadhaiya˜sangam where in old times, a gandharva girl, which had the body of a
donkey, was salvaged by the Narmada˜. [/SNP] Once there was a daughter of a gandharva. By a curse she had
become a she-donkey. Because of Narmada˜'s goodness she was salvaged. She took the form of a river and
disappeared in the Narmada˜. Therefore the place is called Gadhaiya˜sangam.[] {Hindo´: gadhl = donkey.}

Sahasradhlrl ↓
Now you should go to Na˜ra˜yan˜kun˜«, bathe there and come to Sahasradha˜ra˜. Here 1000 daityas have done
penance, attained salvation and then became the thousand arms of Sahasraba˜hu. Since that time the place is
called Sahasradha˜ra˜. [+SNP] It is said that mahlrlja Sahasraba˜hu stopped the flow of the Narmada˜ with his
thousand arms here. Because of this, S´ankara performed a phjl on the banks of the Narmada˜, whereas the phjl
articles of Ra˜van˜a were swept away. When Ra˜van˜a started to fight with Sahasraba˜hu, Sahasraba˜hu pressed him
under his armpit and carried him away. Maharsi Pulasta {sic!} came and set him free.[] At Sahasradha˜ra˜ the
Narmada˜'s flow is diverted into a thousand [/SNP] several[] streams.

Submerged in the Bargi¨ reservoir

~ Budherlghlt/Ghlghl ↓
~ Padmi¨ghlt/Jhurki¨ ↓

~ Mea¯´hlghlt ↓
(NPA/SNP) At Me¡ha˜gha˜t the Narmada˜ flows in three branches. In the middle is the Me¡ha˜kun˜«. In old times
there were three sldhus [+SNP] of three different sects[] who fought each other like rams {Hindo´: mea¯´hl},
[+SNP] and killed each other in a fight.[] Hence the name Merha˜gha˜t.

~ Lukes´varti¨rth ↓
The Narmada˜ flows here very rapidly. In the middle of her course Lukes´vara is situated. This s´ivalinga is made
from a jewel and is always hidden [+SNP] (luke=chipe)[]. Human beings cannot see it. Here, devas, daityas,
nlgakanyls and others come for worship. It is a place for s´rlddha (Reva˜khan˜«a 44 [+SNP] Va˜yupura˜n˜a[]).
{Note: The reference to Reva˜kha˜n˜«a 44 is wrong as RKV 44 is on S´u`labheda and RKS 44 on Eran˜«o´to´rtha.
There is, however, a Lunkes´varama˜ha˜tmya in RKV 67, but this refers to the tirtha Lu{n}kes´vara in Gujara˜t (see
below, p. 118). There is yet another Lukes´var at Jalero´gha˜t (see below, p. 70). This passage seems to indicate
that the author of the SNP, Omka˜ra˜nand Giri, must have checked the references to the Reva˜khan˜«a contained in
the NPA. As he obviously could not find the legend in adhylya 44 of the 232 adhylya recension ascribed to the
Skandapura˜n˜a (RKV), he must have concluded, that it must be included in the other recension of the
Reva˜khan˜«a (i.e. the 116 adhylya version, which is the true RKS). The latter was very likely not in his
possession. Besides, most of the references to the Reva˜khan˜«a given by the pilgrims' manuals are wrong. It is
unclear, whether this fact is to be taken as an indication that yet another version of the Reva˜khan˜«a exists.}

~Bakhlri¨ghlt ↓
~Kanhaiylghlt/Karaiylghlt ↓
~Bi¨jlsen ↓

[+SNP] ~Dudhlrlghlt ↓
Here the Narmada˜ flows in two streams. Here a large festival is being celebrated at s´ivarltri on a cabhtra in the
middle between the two arms of the Narmada˜.[]
66 Narmada˜pradaksin˜a˜

~Bansi¨/Vams´i¨ghlt - Bhagoa¯´lsangam ↓
~Ghughri¨/Kharharghlt ↓

~Revltemarsangam/Temarsangam ↓
[+SNP] Nearby is Bargo´ railway station. Presently a giant dam is being built here.[]
{parikraml continues p. 67}

North Bank •→ (NPA: 247-249; SNP: 31-33)

Submerged in the Bargi¨ reservoir
~Nandikes´varti¨rth ↑ (for other places of this name, see below, pp. 109, 136 and 138)
Mlhltmya: Vasisthasamhita˜ 12
There is a temple of Nandikes´vara S´iva in the Narmada˜ and an annual festival on s´ivarltri¨.
Vasistha said: "He Ra˜macandra! Long time ago, the son of Brahma˜, Dharma, lived here and made difficult
penance for 10000 years. Then S´ankara [/SNP] ls´utos bhagvln bhhtpati s´ivji¨[] appeared together with his
gan˜as. Then Dharma praised S´iva and worshipped him. S´iva was pleased and in a pitcher-like place in the river,
he installed his Nando´gan˜a [/SNP] S´iva was pleased and granted him a boon. Then Dharmara˜ja said "Lord! May
you bestow on me, that I will forever be doing your service." Hearing this, S´iva was pleased and said: "Till
today, my vehicle has been kumbhodar nldiyl. From today you shall be my nandi¨gan˜a[] and directed that all
wishes of the pious will be fulfilled at this ti¨rth (Vasisthasamhita˜ 12).

~Choliylghlt ↑
[+NPA] Here are two S´iva temples.[]

~ Thlthi¨ghlt/Thlti¨ghlt ↑
This place is regarded as very suitable for hatayogi¨s (sic!).

~Padmi¨ghlt - Blili¨sangam ↑
Mahodarsangam ↑
Cirai¨ E¯`ongri¨ghlt ↑
Phhlslgar ↑

Sahasradhlrl ↑ (see above, south bank, p. 65)

Man˜e¯`ll - Man˜e¯`ales´varti¨rth ↑
Mlhltmya: Vasisthasamhita˜ 10/11
[+SNP] At Man˜«la˜ city, which some also call the ancient city of Mahismato´, is an old fort. Near to Jabalpur is
a place called Ga¡h Man˜«la˜, which has been the capital of the Gaun˜« rljls for many years. Here the Gaun˜« rljl
Madansimh has built the historically well-known Madan Mahal, which was renovated by rljl Sangra˜m Simh.
The famous mahlrln˜i¨ Durga˜vato´ was queen here. This dynasty's king Narendr Simh shifted his capital from
Ga¡h-Man˜«la˜ to here {Man˜«la˜}. In 1680 that king had the fort built of which some old walls still remain. In the
fort stands the ruined temple of Ra˜jes´varo´devo´. There are also numerous statues scattered inside the fort area.
Among them is a statue of king Sahasraba˜hu. People say that there was also an ls´ram of Vedavya˜sa here, which
earlier stood on the south bank of the Narmada˜. It is said, that once the maharsis Para˜s´ara, Manu, Atri,
Yajo˜avalkya, Angira˜ and others came to the ls´ram of Vya˜sa. Having welcomed them, Vya˜sa wanted to worship
them. Then Para˜s´ara said: "Oh Vya˜sa! The a¯˜sis will not accept your worship on the southern bank of the
 3. Devgæv to Temarsangam 67

Narmada˜." Vya˜sa accepted and then changed the location of his abode from the south to the north bank. Then
the a¯˜sis accepted Vya˜sa's worship. {A similar story is found under Vya˜ses´var, below, p. 135.} The S´iva by the
name of Vya˜sa Na˜ra˜yan˜a {sic!}, which was installed by Vya˜sa, is very famous, as well as the temple of
Ka˜lo´devo´. Because of the blessing of god Datta˜treya the Maha˜ra˜ja Ka˜rtavo´rya˜rjuna got a thousand arms, which
were later cut off by Paras´ura˜ma. In the S´ro´madbha˜gavata and other purln˜as the capital of Ka˜rtavo´rya˜rjuna is
Mahismato´, which is identified with Man˜«la˜. Here and at Mahes´var are numerous things very similar. Therefore
{the identity of} Ma˜hismato´ is a matter of dispute and scholars try to set things right.[]
Once Vasistha said to Ra˜macandra: "He Ra˜ma! On the bank of the Narmada˜ there is the city of Mahismato´
(Man˜«la˜). Here Sahasraba˜hu has done penance, pleased Gurudatta and asked him for a thousand arms. By his
blessings he became a yogi¨ and began to protect the dharma. He searched the world for people who had
transgressed the dharma and started to teach them. The mantra "klrtavi¨rylrjuna nlma..." is still of authority. Its
authority even reached the realms of kingship. On Ra˜ma's enquieries, Vasistha related how all this came about.
When god Visn˜u had killed the daitya VŸka, the daitya S´akuno´ along with 1000 other daityas did severe penance
to please god Brahma˜ in order to defeat Visn˜u. Seeing this, all the gods got nervous, praised the paramltml
(Visn˜u) and said: "On the banks of the Narmada˜ a thousand daityas are doing penance. Please protect us." Then
god Visn˜u assured them not to worry, ascended Garu«a, took sixteen [+NPA] kinds of[] nooses in his hands and
started a battle against the daityas. It was a heavy fight. They all died. Thereafter they were reborn in houses of
kings, and became the thousand arms of Sahasra˜rjuna which again later got cut off by Paras´ura˜ma. The place
where the Vajya˜ (Banja˜) [/SNP] Banjar[] and the Sarasvato´ mingle with the Narmada˜ is respected like the triven˜i¨
at Praya˜gra˜j. Here Sahasra˜rjun did penance for S´iva. Datta˜treya himself came there and granted him a boon.
Without the knowledge of Datta˜treya the king installed the Man˜«ales´vara here and began to worship him out of
love. At that time S´iva himself appeared and Sahasraba˜hu worshipped him. S´ankara granted him the boon that
this place will become a siddhapi¨tha. [-SNP] Then both gods went to Amarkan˜tak.[] Eversince this ti¨rth fulfils
the wishes of the pious (Vasisthasamhita˜ 10-11).
{Note: These legends may be misplaced here, as the identification of ancient Ma˜hismati with modern Man˜«la˜
is generally believed to be wrong. However, going by the table of contents of the Vasisthasamhita˜, Mahismati
man˜e¯`ala seems to be placed here in the vicinity of modern Man˜«la˜. Vasisthasamhita˜ (Bu®e) 10.6 terms
Mahismato´ a rljdhlni¨. The sequence of ti¨rthas mentioned in the colophons of the following adhylyas of the
Vasisthasamhita˜ leave absolutely no doubt, that the text locates Mahismato´ in the region around modern Man˜«la˜
and the ti¨rtha Man˜«ales´vara in Vasisthasamhita˜ 11 is closely associated with this region. Moreover there is
obviously a statue of Sahasraba˜hu in the palace at Man˜«la˜, which figures as one of the main characters of the
legend as well as a linga called Man˜«ales´vara. The reference to Man˜«ales´vara in RKS 26.59-63, however, refers
to a place to the west of the Vai«u`rya mountain which may be modern Man˜«les´var/Mahes´var respectively.
While the RKV does not mention Man˜«ales´vara at all, two references to Mahismati from RKV 33 (verses 7 and
41) seem to point to a similar location, while two references in RKV 218 (verses 6 and 36) locate the place
somewhere in Gujara˜t near to the sea.

Rlmnagarghlt ↑ (see above, south bank, p. 64)

{parikraml continues p. 63}

4. Temarsangam to Kerplni¨ (Map A4-D4)

South bank ←• (NPA: 104-109; SNP: 53-55)
Khirhani¨ghlt ↓
Gvl¯ri¨ghlt/Gvlri¨ghlt ↓
Ghansorghlt ↓
68 Narmada˜pradaksin˜a˜

Tris´hlbhedti¨rth/Tris´hlghlt75 ↓
Mlhltmya: Ku`rmapura˜n˜a 39.11; Matsyapura˜n˜a 191.3-4; RKS 84-91; RKV 44-58
Andhaka legend: RKV 45-48; RKS 84-85; Citrasena legend: RKV 52-55; RKS 89-90;
Bhlnumati / S´abara legend: RKV 56-58; RKS 91-92
This place was created by a blow of S´iva's trident [+SNP] therefore both banks are called Tris´u`lgha˜t.[]
Eversince all gods reside at this place. A bath here washes off all sins. All rites performed for the gods or pita¯˜s,
or in times of great calamities, astral conjunctions or eclipses of the sun or moon, will have the effect of a
thousand godlnas (Reva˜khan˜«a 44). [+SNP] The current of goddess Narmada˜ has torn the rocks here in the
form of a tris´hl, therefore the place is also called Tris´u`lbhed. The sight is fierce {raudraras}. Here is S´ivno´
village and nearby is MŸgvanto´rth.[]
{Note: The place is mentioned in the Ku`rmapura˜n˜a in one stanza and in two in the Matsyapura˜n˜a. In the
Reva˜khan˜«a versions, there are principally three legends connected with this place, which are narrated quite
extensively. The first one is the Andhaka legend, re-told at length especially in the RKV. The second one is the
legend of king Citrasena of Ka˜s´o´, who killed the brlhman˜a Īksas´Ÿnga. The third one is a legend about a S´abara,
who kills himself along with his wife by hurling himself down from the BhŸgu mountain onto a devas´ill (RKV
56-57). The BhŸgu mountain is described as being located to the north east of Tris´u`lbhed. This story is
intertwined with a story about Bha˜numati, the widowed daughter of a Cedi king Vo´rasena (RKV 56.15 / RKS
91.11-12), who kills herself at the same spot.The following table gives a raw concordance of these chapters
along with their colophons:

Table 10: Concordance of adhylyas on Tris´hlghlt in the RKV and RKS

RKV RKS
44, s´u`labhedapras´amsa˜ -
45, andhakavaraprada˜na -
46, s´u`labhedama˜ha˜tmye s´aco´haran˜a -
47, go´rva˜n˜asva˜rgamana -
48, andhakavadhatadvaraprada˜na 85, andhakavaraprada˜na
49, s´u`labhedotpattima˜ha˜tmya 86, s´u`labhedotpatti
50, s´u`labhedama˜ha˜tmye pa˜tra˜pa˜traparo´ksa˜da˜na˜diniyama 87, da˜namahima
88, s´u`labhedamahima
51, s´u`labhede da˜nadharmapras´amsa˜ 84, andhakopakhya˜na
89, do´rghatapa˜khya˜na
52, s´ulabhedama˜ha˜tmye Ÿksas´Ÿngacaritre do´rghatapomunya˜khya˜na 89, "
53, s´u`labhedama˜ha˜tmye Ÿksas´Ÿngasvargagamana 89, "
54, do´rghatapasaµ svarga˜rohan˜a 89, "
55, s´u`labhedama˜ha˜tmye ka˜s´o´ra˜jamoksagamana 90, citrasenakatha˜
56, vya˜dhava˜kyopades´a kathanapu`rvakada˜na˜diphala 91, s´abarasvarga˜rohan˜a
57, vya˜dhasvargagamana 91, "
58, s´u`labhedato´rthama˜ha˜tmyavarn˜anam // s´u`labhedama˜ha˜tmyam 92, bha˜numato´svarga˜rohan˜a
sama˜ptam

This ti¨rtha, called S´u`labheda in the Sanskrit texts, is extensively dealt with in the Reva˜khan˜«a versions, but is
not mentioned in the Vasisthasamhita˜. In the RKV there is a S´u`labhedato´rthama˜ha˜tmya extending over eleven
adhylyas (RKV 44-58). Much material of this mlhltmya seems to be have been taken from RKS adhylyas 84-
89. While these common passages are very different in wording, they largely accord in the sequence of stanzas.
 4. Temarsangam to Kerpa˜no´ 69

It is important to note, that RKV 44.1 as well as RKS 89.84 explicitly state that S´u`labheda ti¨rtha was created by
S´iva on the south bank of the Narmada˜. The place must once have been of considerable importance.}

Ma¯˜gvanti¨rth ↓
Mlhltmya: RKS 57 (Mltangls´rama)
Once a very cruel hunter came to this MŸgvanto´rth for a hunt. Walking about, he got tired and fell asleep under
a tree. In the night the tree spat fire. The whole forest burned down, the hunter was reduced to ashes. Sometime
later, at the time of the s´ravan˜ naksatra, the kanyl samkrlnti rains came and the rain washed the ashes of the
hunter into the Narmada˜. Immediately the hunter took a divine body and went up to Vaikun˜tha. All the other
living beings which were burnt along with him, took on living bodies and went to the sphere of the gandharvas
(Reva˜khan˜«a 39). Whoever dies in this place will live for two thousand years in visn˜uloka. People will conduct
rites for the pita¯˜s or devas here. At this place, the four-armed Visn˜u is always present. By feeding a brlhman˜a
one attains visn˜uloka. The fruit of any action here will be thousandfold.
{Note: The reference to Reva˜khan˜«a 39 is unclear, as RKV 39 contains the Kapila˜to´rthama˜ha˜tmya, essentially
an eulogy of a kapill (a brown cow), while RKS 39 is an account of Vimales´vara ti¨rtha. The story cited above
is, however, contained in RKS 57.}

Varlhati¨rth ↓
In the second kalpa, when the daitya Hiran˜ya˜ksa had taken the earth to the nether-world (pltll), god Vara˜ha
killed him, took the vedas and appeared at this place.
{Note: A brief reference to this place seems to be found in RKS 56.32-34.}

Lameti¨ghlt - Pippales´var ↓
Mlhltmya: RKS 79; RKV 42 (Pippala˜dato´rthama˜ha˜tmya)
Indra has done penance here. On the ghlt the footprints of the elephant Aira˜vata have appeared in the rock by
themselves. [-SNP] The ghlt is adorned with the temple of Indres´vara S´iva[] [+SNP] whose image Indra himself
has installed[] and numerous other beautiful temples and dharms´llls etc.
At a short distance to the west [+SNP] at the Sarasvato´sangam[] there is a deep pool in the Narmada˜ called
S´anikun˜«. [+SNP] Pippala˜da muni has done penance here and[] the Pippales´vara temple at this ghlt was built
by him. In the middle of the river, there is a temple of S´ani under a Pipal tree. This place is extremely nice,
perfectly suited for practitioners of yoga.
The a¯˜si Yajo˜avalkya, resident of Mithila˜puro´, had a sister who was widowed in young age. She used to live with
him. One night while dreaming, Yajo˜avalkya had a discharge of semen according to natural law {i¨s´vari¨
niyamlnuslr}. He put his langoti¨ on a small stake. In her daily routine his young widowed sister, who was in
her menses {or rather fertile days?}, came in the early morning, put that very langoti¨ on and took a bath.
Anticipating the inevitable, Yajo˜avalkya told her: "You are going to be pregnant, but without having
transgressed the rules of the life of a paramltml. Don't worry." After the due period of time she gave birth to a
son. She placed him at this place under a Pipal tree on the bank of the Narmada˜. Then god S´ani came and
kidnapped the child. After a short while, by the sheer power of his penance, the child checked the ambitions of
S´ani and wrested from him the vow not to harass children anymore. Because of the power of his penance, he
came to be counted under the navayoges´varas. To bathe children here and to make them have a glance at
S´anideva will protect them from attacks of S´ani especially on s´ani¨s´vari¨ amlvls (Reva˜khan˜«a 61).
{Note: The reference to RK 61 is wrong, but the story is contained in RKV 42 and RKS 79. In both versions the
adhylya on S´u`labheda is not too far away (RKV 44/RKS 86), so that this story possibly originally belongs to
this location. This is further corroborated by the reference given under Po´ta˜mlo´ (see below, p. 103).
70 Narmada˜pradaksin˜a˜

Bhee¯`lghlt/Bhea¯´lghlt ↓ (see also: Bhe¡a˜gha˜t Bhairavksetr ↑, below, p. 72)

Here, the Narmada˜ has carved deep gorges into the marble rocks and makes a majestic appearance in two huge
currents, called Dhu´va˜dha˜r [/SNP] Dhu´a˜dha˜r[] {Dhuædha˜r} and a number of small streams. [+SNP] Both banks
of the river are called Bhe¡a˜gha˜t.[] From here, over a stretch of one mile [/SNP] two miles[], the Narmada˜ falls
about 50 feet [/SNP] 40 feet[] down over deep and beautiful white [+SNP] marble[] rocks. In between, there is
the location of the entrance to heaven, which only very lucky persons can have a glance of. On an island stands
the temple of Gauro´s´ankara (Haragaura˜). At the place where the Narmada˜ is joined by a stream which carries her
old name Reva˜, there is the kun˜e¯` of Gauro´s´ankara. This place is a must for practitioners of Yoga and for painters.
Altogether it is not possible to express the beauty of this place in writing or words.
{Note: For the legends pertaining to this location see below, Bhea¯´lghlt Bhairavksetr ↑, p. 72.}

Rlmghlt - Rlmkun˜e¯`ti¨rth ↓
While on his Narmada˜parikrama˜ Ra˜macandra has stayed a couple of days at this place, where he has created a
beautiful kun˜e¯` in the river, the Ra˜mkun˜«to´rth.

Jaleri¨ghlt ↓
Here, the Narmada˜ mli¨ in a rage broke through the foot of a hill and forming a deep pool for S´iva to reside in,
she came out again on the other side. In this kun˜e¯` resides Lukes´vara S´iva [+SNP] but he is hidden (luke) so
deep, that it is impossible to have a glance of him. Therefore he is called Lukes´vara.[] It is a ti¨rth for hatayogi¨s
(sic!).

Siniylrsangam ↓
There is a temple of Sangames´vara S´iva in Bho´kampur [/SNP] Vikrampur[].

[+NPA] Belkhea¯´i¨ghlt ↓
Here is a S´iva temple.[]

Jhalonghlt ↓

Bhe¯˜slghlt ↓
Here is Do´ptikes´vara S´iva to be seen.

Brahmkun˜e¯` - Devti¨rth ↓ (see Devti¨rth ↑, below, pp. 158, 159)

Mlhltmya: RKS 75; RKV 37 (Devato´rthama˜ha˜tmya)
Here is a kun˜e¯` in the Narmada˜ which contains a devas´ill. If somebody dies here, he will go immediately to
rudraloka. This ti¨rth is famous because of the extinction of the daityas.
All the devas have obtained siddhi at this place. This is the account: In remote times the daityas like S´umbha
and Nis´umbha waged war against the devas. [+SNP] In the end the daityas were victorious.[] The gods fled to
Brahma˜ for refuge. Brahma˜ took the gods to this spot on the bank of the Narmada˜, did penance and by the grace
of Lord S´iva obtained yas´asiddhi. Eversince this ti¨rth is famous among the people by the name of Devto´rth. To
feed a brlhman˜a here, will bring a more than a hundertfold of fruits, and offences of all kinds are being
removed (Reva˜khan˜«a 56).
{Note: The reference to RK 56 is wrong. The story is instead contained in RKV 37 and RKS 75.}

Budhghlt ↓
 4. Temarsangam to Kerpa˜no´ 71

God Budha has done penance here to get rid of the defect of having a body. Here is a temple of Budhes´vara
S´iva. This place is suitable for holy men to live.

Pipriylghlt ↓
In Pipriya˜ village there is the Zabres´vara s´ivalinga which is [+SNP] more than[] 5 feet high {=zabar = ~1,5 m}.
There is no other linga of such dimensions anywhere along the banks of the Narmada˜.

Gararhghlt ↓
On the hills nearby are two large temples of S´iva and Garu«a.

Hatiylghlt ↓
Here is a temple of S´iva.
{parikraml continues p. 74}

North Bank •→ (NPA: 242-247; SNP: 24-30)

Kerplni¨ghlt ↑
On the hills around there are many buildings from old times.

Pitherlghlt ↑
Here, are also numerous ruins of old temples.

Harn˜i¨sangam ↑
[+NPA] Here are temples of Sangames´vara and Haran˜es´vara.[]

Brahmkun˜e¯`ti¨rth ↑

Jhalonghlt/Jhalaunghlt ↑
Here is a temple of S´iva and a place of Maha˜vo´ra etc.

Sunlcarghlt - Sahasrlvartti¨rth ↑
This is an old ti¨rth. Whoever takes a bath or makes a donation here, will attain salvation for seven {generations
of his} pita¯˜s.

Sarrlghlt - Saugandhiklvanti¨rth ↑
In old times, one hundred brlhmaclri¨s made libations of water here and attained salvation for their pita¯˜s.
Moreover, by the power of his penance, one mahltml has called the Ganga˜ and the Yamuna˜ here. The Yamuna˜
appeared in the form of a thousand streams. It is said that [+SNP] a bath at[] this place has the same power as
at Praya˜gra˜j Triven˜o´. He, on whom the shadow of the trees of the forest falls, attains immediate salvation.

Gorlgrlm - Brahmodti¨rth ↑
Here the saptaa¯˜sis and numerous yogi¨s have obtained siddhis. Here resides Udumbara S´iva.

Bellpathlrghlt ↑

Mllkacchghlt ↑
72 Narmada˜pradaksin˜a˜

[+SNP] Here is a beautiful S´iva temple.[]

Jaleri¨ghlt ↑(see Jaleri¨ghlt ↓, above, p. 70)

Siddhlghlt ↑
Rlmghlt Pipriyl ↑

Bhea¯´lghlt (Bhairavksetr) ↑
Mlhltmya: Matsyapura˜n˜a 187/188; Vasisthasamhita˜ 14/15; RKS 29; RKV 26-28
Here, above the Ba˜n˜ganga˜ sangam, is a temple of KŸsn˜a, a dharms´lll etc. On an island there are temples of
Gauro´s´ankara, the akhla¯´ls of different orders of ascetics etc. [+SNP] In the middle of the river there is a huge
marble rock in which there is a s´ivalinga. It is said, that Ahilya˜ Ba˜o´ of Indore had it erected. There are numerous
temples of S´iva as well as a huge temple and dharms´lll of the Digambara Jainas. About one mile from here is
the Dhu´a˜dha˜r, where the Narmada˜ falls hundreds of feet down a cliff. In between, there is a temple of the
cau¯sath yogini¨s, which once contained statues of all the 64 yogini¨s. Most of them have been destroyed by the
Muslims as is the case with many of the ancient temples which stood on the banks of the Narmada˜. Here at
Bhe¡a˜gha˜t the a¯˜si BhŸgu has done penance. In the Apabhrams´a language, BhŸgu has become Bhe¡a˜. Others say,
that nearby a small river, the Va˜manganga˜, joins (bhea¯´l) the Narmada˜ and that the name of the place is derived
that way.[]
Vasistha said: He Ra˜macandra! When in old times the devas defeated the daityas, the latter went for refuge to
Maya˜sura. For their well-being, [+SNP] their architect[] Maya˜sura built three cities of iron, silver and gold
respectively and equipped them with all kinds of weapons. These three cities [/NPA] vehicles, {vimln}[] could
move about everywhere [+SNP] in the sky[]. From there, the daityas defeated the devas. [/SNP] Now they
began to rain weapons on the devas which caused them great distress, but because they were invisible and
always moving, the devas could not counterstrike.[] The devas then went to S´iva for refuge, praised him and
told him what had happened. On hearing their plight, S´iva began to tremble with fury and created eight
bhairavas from his body. From his matted locks sprang Rudra, from his eyes To´ksn˜a, from his mouth came
Ghora, from the left side of his body Batu, from the right side of his body Ugra, from the left side of his back
came Maha˜na, from his left hip Vajra and from his left foot came Bhairava. All these bhairavas took frightening
forms. Along with seven ghosts {pret}, eleven rudras and together with all the devas, S´ankara then went to fight
the Lord of Tripura. A fierce battle ensued between both parties in which S´iva was defeated in the end.
Maya˜sura revived all the killed daityas by throwing their bodies into a kun˜e¯` of ama¯˜ta, which was kept in Tripura
[/SNP] which he had constructed[]. Revived, they immediately joined the battle again, so S´iva could not win.
Realizing this, S´iva fled the place and finally reached mount Kaila˜s´. Then all the gods, including Brahma˜ and
S´iva went to god Visn˜u. They assembled and launched an assault on Tripuradaitya. Then Visn˜u went to Tripura,
took the form of a cow, and thus deceiving the daityas, he drank all the ama¯˜ta from the kun˜e¯`. On seeing this,
Maya˜sura lost his nerves. Then the gods meditated upon the divine female force by name of Tripurasundaro´,
praised her and began to fight the daityas. After a fierce battle the daityas were finally defeated. They
assembled, made Mayadaitya their leader and went to S´iva for refuge. S´ankara taught Mayadaitya the mantra
"om namo s´ivlya" and told him to do penance on the banks of the Narmada˜. By doing penance at Tiles´var (see
above: Tilbhln˜e¯`es´varti¨rth/Tilvla¯´lghlt ↑, p. 73) and Bhairaves´varto´rth he obtained siddhi (Vasisthasamhita˜
14/15).
{Note: Adhylyas RKS 29 and RKV 26-28 deal with the destruction of Tripura. Their colophons refer to
Amares´var and Jva˜les´var which are on the Amarakan˜taka mountain. At the latter place, one of the burning puras
is said to have crashed down in flames.
 4. Temarsangam to Kerpa˜no´ 73

[+SNP] Tevar ↑
Mlhltmya: RKS 8
At about three miles from Gopa˜lpurgha˜t, on the banks of the Narmada˜, lies a rather small village called Tevar.
In old times it was known by the name Tripuro´. In the Apabhrams´a language Tripuro´ became Tevar. Why it was
called Tripuro´ is related in the S´ro´madbha˜gavata and a couple of purln˜as. {The SNP now narrates a version of
the Tripura legend, which the NPA cites under Bhee¯`lghlt (Bhairavksetr)↑ (see preceding entry)}
Earlier, this was the capital of the kings of the Kalacuro´ family. One of the most famous kings of this dynasty
was Karn˜adeva, who lived in the 12th century. With his own strength, he brought large parts of India under his
sway. This king was a pious follower of the dharma. He had many temples, reservoirs, wells and tanks built.
Between Bhe¡a˜gha˜t and Dh¯a˜dha˜r, his queen, Adahana˜ Devo´, had the Gauro´s´ankara temple constructed, in which
she had the 64 yogini¨s installed, which were later on destroyed by oppressive, criminal Muslims.[]
{Note: The RKS is the only text which contains an account of Tripuro´, apart from the Tripura˜ntaka legend,
which all other texts connect with this place (see above, Bhea¯´lghlt (Bhairavksetr) ↑, preceding entry). RKS
8 contains an eulogy of the place without citing a particular legend, but at the same time gives no actual
information about the place either. It is said, that Tripuro´ is situated on the north bank of the Reva˜, situated in
S´ivksetra and that it contains 125000 ti¨rthas and more than 800 svayambhh lingas (RKS 8.2).

Gopllpurghlt ↑

Lametlghlt ↑ (see Lameti¨ghlt ↓ above, p. 69)

Tris´hlbhed - Jhhsn˜i¨ti¨rth/Tris´hlghlt ↑ (see Tris´hlbhedti¨rth/Tris´hlghlt ↓ above, p. 68)

Rlmnagarl - Mukutksetr ↑
Mlhltmya: RKS 55
In the ka¯˜tayuga of the ldikalpa at the time of a solar eclipse, king Haris´candra made a gift of 10000 cows
adorned with gold ornaments and 108 villages including their riches to brlhman˜as in Kuruksetr. Because of this
pun˜ya, he obtained a city in the sky. At the same time, in Amarkan˜tak, the birthplace of the Narmada˜, king
S´as´ok {sic!} made a 1000 godlnas. By this he, however, attained mukti. Seeing this disparity, Haris´candra
asked Brahma˜ the reason for that. Brahma˜ told him: "Compared to all the ksetras in the world, Amarkan˜tak is
10000 times more effective. Its effect is similar to that of a solar eclipse. Now you go to the bank of the
Narmada˜, do penance and experience the greatness of the Narmada˜ for yourself." Haris´candra did as Brahma˜
[/NPA] S´iva[] {sic!} had told him and he obtained whatever he wished [/SNP] obtained siddhi[]. Here all rites
immediately bear fruits [+NPA] Reva˜khan˜«a 37[].
[+SNP] Once a boar attained mukti here. Therefore the place is called muktiksetra (mukutksetra)[].
{Note: The reference to the Reva˜khan˜«a is unclear, as RKV 37 contains the legend given under Devto´rth (see
above, p. 70). Instead, the legend cited by the pilgrims' manuals is contained in RKS 55.}

Tilbhln˜e¯`es´varti¨rth/Tilvla¯´lghlt ↑
Mlhltmya: Vasisthasamhita˜ 13
[+SNP] Here is a temple of Tilbha˜n˜«es´vara S´iva. There is an annual festival here on makar samkrlnti.
Once here was the venue of a session of the All India Political Society (Congress) {sic!}, which is known by the
name of "Tripuro´ Congress". A building in memory of Ga˜ndhi is also here, as well as a large temple of
Narmades´vara S´iva.
About two miles from here is the Madan Mahal. In the 12th century the Ga¡ha˜ king Madansimh had a large
74 Narmada˜pradaksin˜a˜

palace built on a rock, the Madan Mahal, which is worth visiting. Nowadays it is in a decayed condition. People
say, that much wealth lies buried thereunder. Not far from here is the well-known temple of Guptes´vara
Maha˜deva.[]
Vasistha said: "He Ra˜macandra! The Tilbha˜n˜«es´vara ti¨rth, which was established on the bank of the Narmada˜
by Ba˜n˜a˜sura is very powerful. Once upon a time, the brahma a¯˜sis Bharadva˜ja, Yajo˜avalkya, Durva˜sa [/SNP]
Durva˜sa˜[] , Va˜madeva, Vasistha {sic!}, Vis´va˜mitra, Jamadagni etc. set out on a Narmada˜parikrama˜. When the
time of makar samkrlnti came, they all agreed that offering a tiladlna {sesame} on the bank of the Narmada˜ on
the very day of makar samkrlnti would be very effective. But at that time, they had no sesame. Thinking about
what to do in the matter, they went to sleep. S´iva appeared in their dreams and said: "He a¯˜sis! Ba˜n˜a˜sura has
erected the Tilbha˜n˜«es´vara linga here. It is in the water of the Narmada˜. Nowhere else exists a linga like that.
There is a symbol (cinh) of sesame on it. Take it out from the water, worship it and you will obtain the fruit of
a tiladlna." With this dream on their minds they took the linga out of the water and worshipped it. To perform
a tiladlna on makar samkranti here is very effective. The eight bhairavas constantly (always) do penance here
(Vasisthasamhita˜ 13).
{Note: The reference to the Vasisthasamhita˜ is correct. Whether adhylya 13 really contains a reference to the
Narmada˜parikrama˜ as claimed by the pilgrims' manuals, I cannot decide for sure. As far as I understand the
passage from Bu®e's Mara˜tho´ version, it contains the expression pradaksin˜l, but not in connection with any
epithet of the Narmada˜. It does, however, describe the a¯˜sis as pradaksin˜avlsi¨s (in 13.5: "pradaksin˜lvlsi¨ a¯˜si¯`ci¨.").
If the claim of the pilgrims' manuals is indeed correct, this would, as far as I see, be the only reference to the
Narmada˜parikrama˜ in any of the Sanskrit texts. According to the respective colophon, Bu®e's adhylya 15 also
deals with Tilbha˜n˜«es´var. This is in contrast with the colophon cited by the SNP, which mentions
Bhairavaksetra instead (see Bhea¯´lghlt (Bhairavksetr) ↑, above, p. 72).

Gvlri¨ghlt ↑
There are numerous temples here.

[+SNP] Jalhari¨ghlt ↑
Here are numerous old and modern temples and structures.[]

Gaursangam ↑
Nlndiylghlt ↑
{parikraml continues p. 66}

5. Kerpln˜i¨ to Dhdhi¨sangam (Maps A5-D5)

South bank ←• (NPA: 109-112; SNP: 55-58)
Dhuldhlrghlt/Dho¯´ldhlrghlt ↓

Sagunghlt (Se¯˜e¯`hsangam/Pacganglsangam)/Sea¯´hsangam (Plo¯cganglsangam) ↓

Here is an old temple of Sangames´vara as well as some other temples.

Choti¨ Brahmln˜ghlt/ Chotl Brahmln˜ghlt ↓ (see Brahmln˜i¨ghlt (Brahmln˜ghlt)/Brahmln˜e¯`ghlt ↑, below,

p. 77)
Near {Choto´ Brahma˜n˜gha˜t} is a location called Saptadha˜ra˜. Here the Pa˜n˜«avas tried to stop the Narmada˜, but the
Narmada˜ broke through the rocks put in her way and now she falls down from there in seven streams. In
between them there is a beautiful large island, which is called dvi¨pl. There are three kun˜e¯`s on it, Bho´mkun˜«,
 5. Kerpa˜n˜o´ to Du`dho´sangam 75

Arjunkun˜« and Brahmkun˜«. [+SNP] At the Bho´mkun˜« there are the footprints of Bho´masena to be seen.[] From
the Brahmkun˜« still issue ashes of a sacrifice, which Brahma˜ once undertook. Because it is on the island [+SNP]
and parikramavlsi¨s are not allowed to cross the Narmada˜[], parikramavlsi¨s can not visit these kun˜e¯`s. In the
southern [/NPA] northern[] stream of the Narmada˜ is another kun˜e¯`, the Su`ryakun˜«. Above it, in the forest there
is the Ko«ho´ra˜v cave and a KŸsn˜a temple. These structures were made by some king for doing penance in order
to get rid of his leprocy.
At Choto´ Brahma˜n˜ itself is a [+NPA] S´iva [] temple and a fortified ghlt built by the Gaun˜« Maha˜ra˜no´ Durga˜vato´,
who is well-known from history. [+SNP] The temple is now in a ruined condition.[] Nearby is a large statue of
god Vara˜ha which carries PŸthivo´ on his teeth. [+SNP] Pious devotees usually try to crawl through its legs.[]
There are a number of other temples at this place too.
[+SNP] Both banks of the river are called Brahma˜n˜gha˜t, but the southern bank is called Chota˜ Brahma˜n˜gha˜t.
Here is a temple of a grain grinding woman {pisanhlri¨} here. In former times, when people still used to follow
their dharma, it was a habit for anyone to construct a temple, a dharms´lll, a feeding place, a step-well, a well,
a reservoir, a garden or anything of the like for the benefit of the community. In those days there existed no
appliances or machines. In those days grain-grinder women used to grind the grain manually by using big grind-
stones. For this service, they took a little money for their subsistence. I recall that for just two paise these
women used to grind five seers of grain. Here in this Brahma˜n˜ village, there lived once the brlhman˜ Ra˜mdo´n,
who was a devotee of Sro´ Ra˜ma. His wife used to earn their living by grinding grain. When she was in her old
age, her husband and all her children died. She suddenly became independent which made her ponder about
what was her dharma now. By grinding grain she made a very modest living and she saved whatever surplus she
earned. In this way, she accumulated a small amount of money. With this money she started to have this temple
constructed. The result of her hard's work earnings is, that this temple has been under construction for the last
eleven-twelve years. There have been a couple of big floods, but there has been no damage to the temple. The
temple has been built very strongly. Here, free food is distributed to parikramavlsi¨s.
On the other {northern} bank, there is a large settlement, which people call Barma˜n. There, on the river bank
stands a temple of Ra˜dha˜kŸsn˜a.

Baa¯´iyl/Baa¯´hiylghlt ↓

Sukhcensangam - Linglghlt ↓
There is a large kun˜e¯`, in which many crocodiles (magar) are said to be living. Therefore it is called magrorl
[/SNP] magror[].

Kothiylghlt - S´ankarljhorlsangam ↓
This sangam was created by S´ro´mad Jagadguru S´ankara˜ca˜rya in commemoration of his Narmada˜to´rthya˜tra˜.

Kakrlghlt ↓
Lehrlsangam ↓
Bhaterlghlt ↓

S´akkarsangam/Sokalpurghlt ↓
Here is a temple of Sangames´vara S´iva.

Rorlsangam ↓
76 Narmada˜pradaksin˜a˜

Sonla¯´har/Pi¨palpln˜i¨ghlt ↓
There is a [+SNP] large, deep[] kun˜e¯` here, which is called Sona˜¡har.

Jhikoli¨ghlt ↓

Jamunghlt ↓
In a kun˜e¯` of the Narmada˜, there is a huge, more than 40 feet long and wide boulder {dharmas´ill}, which is said
to be very powerful.

Dhdhi¨sangam/Sirsiri¨ghlt ↓
In the vicinity of the sangam is a hillock where a¯˜sis live. [+NPA] Here, in the sand of the river banks live
numerous species of birds, which meet here in the morning. []
The Du`dho´ river rose from the milk of the breast of Hanuma˜n's mother Ao˜jano´ [/SNP] Anjana˜[]. The story runs
thus76: [SNP][] When Ra˜ma and his companions returned from La˜nka in the puspakavimlna, they passed the
Kiskin˜«ha˜ mountain on their way to Ayodhya˜. Hanuma˜n said to Ra˜ma: "Nearby is the Ao˜jana˜ mountain. My
mother is living there. If you permit, I shall go to see her." Ra˜ma agreed but suggested that they all go to see her.
They landed on the Ao˜jana˜ mountain. Hanuma˜n greeted his mother and with great love she made him sit in her
lap. Then Ra˜ma, So´ta˜ and Laksman˜a greeted her. Anjana˜devo´ asked: "Son, who are they?" Hanuman told her
who they were, where they had met and how they had defeated Ra˜van˜a. When Ao˜jana˜ heard the account, she
threw Hanuma˜n off her lap and shouted in great anger: "You are not worthy of being called my son! You have
brought shame on my milk! How much distress had poor Ra˜ma to suffer, just because of the trivial matter of
defeating Ra˜van˜a! You have drunk my milk! This Ra˜van˜a is nothing but an ant! If you had wished, you could
have easily produced him along with his whole La˜nka before Ra˜ma! You have given a bad reputation to my
milk!"
When Laksman˜a heard this lament, he thought: "What particular virtue can this milk have, that the old lady
should be so proud of?" Ao˜jana˜ who had got aware of Laksman˜a's thoughts said: "This little prince does not
believe in the power of my milk. He shall see a demonstration of it!" Then she released a stream of milk from
her breast which flowed down from the mountain and became this Dudho´ river which joins the Narmada˜ at this
place.
Then Ra˜ma said: "Ma˜ta˜jo´! Your milk has indeed insurpassable power! Hanuma˜n has drunk it, so he could
certainly have defeated Ra˜van˜a on his own. But how then could the Ra˜ma˜yan˜a have been composed, which
serves as a bridge over the ocean of mundane existence {bhavslgar}? I myself have forbidden Hanuma˜n to do
so, so that the Ra˜ma˜yan˜a be composed. You don't be angry with Hanuma˜n. Please, instead be affectionate and
make him sit in your lap again!" When Ao˜jana˜ heard this, she forgave Hanuma˜n and made im sit in her lap as
before.
{parikraml continues p. 79}

North Bank •→ (NPA: 239-242; SNP: 22-24)

Ketudhlnghlt - Khln˜e¯`sangam ↑
Here Ketu had his wish fulfilled to be included into the navagrahas. Nowadays, the earlier Ketves´vara temple
has vanished but a wealthy trader from Bhopa˜l has erected a beautiful garden and a large, beautiful temple of
Ra˜ma [+SNP] where parikramavlsi¨s can stay[].

Ue¯`iylghlt/Ua¯´iylghlt ↑
Borlsghlt ↑
 5. Kerpa˜n˜o´ to Du`dho´sangam 77

Bl¯skhee¯`lghlt/Bl¯skhea¯´lghlt ↑
Kelkacghlt ↑

Anaghorlghlt - Janakes´varti¨rth ↑
Mlhltmya: RKS 18
In old times, King Janaka of Videha has made several sacrifices here. [+NPA] Even now one aghorl ascetic,
Vaira˜go´jo´, has made a dhanus yajo¯a as described in the purln˜as.[]
{Note: As there is no other Janakato´rtha found in the NPA and SNP, RKS 18, titled "Janakayajo˜a" may refer to
this place.}

S´uklghlt - S´uklti¨rth ↑ (for other places of this name, see below, p. 110 and 162)
A bath at this place bears the fruit of 10000 sacrifices. 100 karoa¯´ of ti¨rths are constantly present here. The extent
of all the ti¨rths is eight hlt. Here alle the gods including the trimhrti have obtained siddhis. Through penance
Prahla˜da has attained Indra-hood here. Brahma˜ has made a great sacrifice here and has installed the S´ukles´vara.
Here are two large ls´rams of Kas´yapa for numerous a¯˜sis. The s´ivalinga of this place has appeared by itself
(svayambhh). At the time of a solar or lunar eclipse this place is as effective as the sum of all ti¨rths plus
Amarkan˜tak. All kinds of offences get washed away here. Donations and the feeding of brlhman˜as are being
multiplied one llkh times. To undertake ka¯˜cchra, clndrlyan˜a or vrata is very powerful here (Reva˜khan˜«a 47).
{Note: The reference to Reva˜khan˜«a 47 is unclear.}

Richlvarghlt ↑
Sinori¨sangam ↑
Karodi¨ghlt/Karo˜di¨ghlt ↑
Belthlri¨ghlt (Balisthali¨ghlt) ↑
An˜e¯`iylghlt ↑
Rlmghlt ↑

Brahmln˜i¨ghlt (Brahmln˜ghlt)/Brahmln˜e¯`ghlt ↑ (see Choti¨ Brahmln˜ghlt/Chotl Brahmln˜ghlt ↓, above,

p. 74)
Mlhltmya: Vasisthasamhita˜ 16-19
Lingodbhava legend: Vasisthasamhita˜ 16/17; Brahmln˜e¯`ghlt: Vasisthasamhita˜ 18; Shryakun˜e¯`:
Vasisthasamhita˜ 19
The Narmada˜ flows here in two streams. Between these two lies an island which reminds one of the island at
Vya˜sto´rth in Gujara˜t. On this island are [+SNP] altogether seven kun˜e¯`s, among them[] the Bho´mkun˜«, the
Arjunkun˜«, the Brahmkun˜« and so on [+SNP] which the parikramvlsi¨s cannot visit, because they are not
allowed to cross the Narmada˜.[] In the northern [/SNP] southern[] stream there is the Su`ryakun˜«.
[+SNP] Brahma˜n˜«gha˜t is an old ti¨rth. For a long time it was included in the dominions of the Pes´va˜. There are
well-built and beautiful ghlts which were constructed under them {the Mahrattas}. Ahilya˜ Ba˜o´ of Indaur has
also made contributions here. However the old temples at Brahma˜n˜«gha˜t are in a miserable condition. The ghlts
have also been destroyed in floods. They have been repaired, but how could they be restored to their former
condition?
Lingodbhava:
The legend of this ti¨rth runs as follows: Vasistha said: "He Ra˜macandra! Listen to the story of how the very first
s´ivalinga appeared. In very old times Brahma˜ opposed his own father, god Visn˜u, sat down in penance and by
the egoistic power of his penance created 14 realms {lok [/SNP] bhuvan[]}. Then together with Na˜rada, he set
78 Narmada˜pradaksin˜a˜

out to inspect them. After seeing two entire realms they came to the world of mortals (ma¯˜tyuloka) [/SNP] down
to earth[]. Here they saw S´esas´a˜yo´ Visn˜u floating on the milk ocean. [+SNP] Both thought: "We are great! We
are great!"[] At that moment appeared a svayambhh linga [/SNP] a huge jyotirlinga[] all by itself between the
S´esa and Brahma˜ {sic!} [/SNP] between both of them[]. Brahma˜ asked Visn˜u to dive down in search of the
lower end of that linga, while he himself would fly up to the upper end. [/SNP] They both agreed that he, who
would find the end of the linga, would be the greater of them.[] Then both tried hard to find the respective end
of the linga, but in vain. When they both had become tired, they gathered and thought about the matter.
Frustrated, they began to praise [+SNP] S´iva in the form of this jyotirlinga[] [-SNP] "Oh Lord, you are
imperishable. It is impossible to know your greatness. In this way they continued their praise.[] Then S´iva came
out of the linga and said [-SNP] to Brahma˜[]: "Now you do not fight against your father Visn˜u. Because only by
my divine grace you belong to the trinity of gods anyway. I have done all this only to crush your arrogance.
[/SNP] "I appeared in the form of the jyotirlinga just to settle your dispute for your own welfare."[] [+SNP] I am
the leader of the trinity of gods. You both go in peace and carry on with your task of creation.[] [+NPA] Then
both the gods went to their respective abodes.[]
This was the story about the appearance of the primeval linga.
Brahmln˜e¯`ghlt:
A short while later Brahma˜'s mind was filled with deep regret. He thought: "I have offended Visn˜u [+NPA] and
S´iva[] mindlessly. In order to undo that offence, I have to do penance. With such thoughts, he began to
concentrate on Vis´vakarma˜, Gan˜es´a, Skanda, S´ankara. Because of this, they all immediately appeared before
him. Brahma˜ revered them properly, told them the reason for his penance and transferred the responsibility of
the creation of the world to them. [/SNP] He transferred the task of creation to Vis´vakarma˜, Gan˜es´a, Skanda and
Rudra. Then he came to this place on the banks of the Narmada˜[] [+NPA] and sat down on the Paryank hill (i.e.
the island in the middle of the Narmada˜), which is the son of the Vindhya˜ mountain,[] to do penance. In the
meantime, the four gods tried to initiate the creation of the world, but could not succeed. On seeing this, Visn˜u
went to Brahma˜ on the island and said: "I have forgiven your offences. Now worship S´iva and go back to
continue your task. Then Brahma˜ installed the Brahmes´vara S´iva and devotedly praised him. S´iva was pleased
and said to Brahma˜: "Now go to your abode and accomplish your task with pleasure according to your nature."
This is the reason why everybody, who performs rites or rituals according to his varn˜ls´ramadharma at this
place, will attain salvation and will be released from any offence.
[+NPA] Shryakun˜e¯` (see Shryakun˜e¯`ti¨rth ↓, below, p. 80)
Now listen to the legend of Su`ryakun˜«. Kas´yapa had 12 sons, among whom were Su`rya, Tvasta˜ and Bhaga.
Together with both of them {his brothers}, Su`rya once came to this kun˜e¯` and did severe penance for 100 divine
years in order to have their wishes fulfilled. Then S´iva together with Uma˜ emerged from the kun˜e¯`. The two of
them affectionately praised S´iva and Uma˜. S´iva granted them {the fulfilment of} their wishes. Eversince this
kun˜e¯` is known by the name Su`ryakun˜«.
It is here, where Vis´vakarma˜ and Maya˜sura have obtained the siddhi of materializing mind-born creation
(Vasisthasamhita˜ 16-19).[]
{Note: The references of the NPA to the Vasisthasamhita˜ seem to be correct, at least for the legends pertaining
to Brahma˜n˜«gha˜t, i.e. Vasisthasamhita˜ 16-18. This is borne out by the colophons as given by the SNP and Bu®e's
Mara˜tho´ version. However, Vasisthasamhita˜ 19 could also be related to another Su`ryakun˜« which is, however,
unlikely, as the Vasisthasamhita˜ seems to locate the place on the north bank (see Shryakun˜e¯`ti¨rth ↓, below, p.
80).}

Sagunghlt ↑
Dhul¯dhlrghlt ↑
 6. Du`dho´sangam to Hos´anga˜ba˜d 79

Rlmpurlghlt ↑
{parikraml continues p. 71}

6. Dhdhi¨sangam to Hos´anglbld (Maps A6-D6)

South bank ←• (NPA: 112-115; SNP: 59-62)
Kheriylghlt/Khairlghlt ↓
Here is the vedplths´lll of Ayya˜jo´ Brahmca˜ro´jo´, where the sons of yajurvedi¨ brlhman˜s get trained.

Sln˜e¯`iylghlt - S´ln˜e¯`ilyes´varti¨rth ↓
Mlhltmya: Vasisthasamhita˜ 55; RKS 20
[+NPA] Hanuma˜n's mother, Ao˜jano´, has joined the Narmada˜ in the form of a river here.[] [+SNP] This is the
place of S´a˜n˜«ilyes´vara S´iva.[]
Vasistha told Ra˜ma: "In old times the great a¯˜sis like Vasistha {sic!}, Jamadagni, Yajo˜avalkya etc. called upon
all the a¯˜sis to perform a sacrifice. All of them came, except Kas´yapa [+SNP]. However, as he was the foremost
a¯˜si, he was indispensable[]. Therefore a kus´agranthi¨ {a seat of kus´a grass}was made in his lieu [/SNP] into
which he was invoked[] and the worship was started. By that time, Kas´yapa a¯˜si arrived. All the other a¯˜sis greeted
him. They praised him and told him why they had made the kus´agranthi¨ and already started the sacrifice without
him. He took the kus´agranthi¨ and sprinkled it with water from his kaman˜e¯`alu [+SNP] and murmured some
mantra[]. At that moment appeared a very handsome ascetic brlhman˜a clad in a deer skin [/SNP] While they
all were watching, a maharsi with matted locks, clad in tree bark and a deer skin came out of it[]. His name was
[/SNP] Kas´yapa gave him the name[] S´a˜n˜«ilya. Then Upamanyu` [/SNP] Upamanyu[] gave his girl {daughter}
to him [+SNP] in marriage[]. Her name was S´a˜n˜«ilo´. Both of them did penance here on the bank of the Narmada˜.
[+SNP] And they installed a S´iva of their name at this place.[] They invited Vasistha, Jamadagni, Bharadva˜ja
and all the other great a¯˜sis and performed numerous sacrifices here. At that time this ti¨rth appeared [/SNP]
Eversince the place is known by the name S´an˜«ilyes´varto´rth[] Here, all kinds of sacrifices, feeding of
brlhman˜as, and the recital of the glyatri¨ are very powerful (Vasisthasamhita˜ 55).
{Note: The cited legend is contained in the Vasisthasamhita˜. The RKS 20 (brahmahatylchedana) gives a very
different account of this place, in which the sangam of the Reva˜ and a river S´an˜«ilya˜ is eulogized.

Kubjlsangam ↓ (see Khujl - Kubjlsangam - Bilvlma¯˜kti¨rth/Bilvlmrakti¨rth ↑, below, p. 110)

Mlhltmya: Vasisthasamhita˜ 56; (possibly: RKS 21-24, 63)
This pure ti¨rth is very powerful.
Vasistha told Ra˜ma that once in a remote age, Sarasvato´ entered a vimlna in order to visit her father Brahma˜ at
his home. At that time Maro´cika a¯˜si appeared there. He was extremely ugly. Therefore Sarasvato´ broke into
laughter. On seeing this, the a¯˜si put a curse on her, that she should become a s´hdri¨. When Sarasvato´ heard this,
she folded her hands and begged forgiveness. The a¯˜si said: "At the time of the avatlr Ra˜ma, you will be his
[/SNP] wife Kaikeyo´'s[] maid-servant Manthara˜ [+SNP] due to whom Ra˜ma will be exiled[]. Later, upon the
advice of Na˜rada, you will do penance on the banks of the Narmada˜ and become Kubja˜. Thereafter, again on the
advice of Na˜rada, you will do penance on the bank of the Reva˜ and be released from this curse. [/SNP] Due to
her association with Lord KŸsn˜a she was liberated from the curse.[] All happened like predicted and where
Sarasvato´ was liberated from the form of Kubja˜, the sangam became known by the name of Kubja˜ [/SNP]
Kubja˜tirth[]. Any disease will be healed, if one stays here and performs austerities according to the
varn˜ls´ramadharma (Vasisthasamhita˜ 56). [+SNP] On every amlvlsya there is a festival here[].
{Note: The cited legend is contained in Vasisthasamhita˜ 56. RKS 21-24, forming a "Kubjama˜ha˜tmya" of four
adhylyas as well as RKS 63, which is also titled "Kubja˜ma˜ha˜tmya" do not contain this legend, but eulogize
80 Narmada˜pradaksin˜a˜

certain rites for the pita¯˜s as well as the ls´ramas of a number of a¯˜sis. It is doubtful whether RKS 21-24 and 63
refer to this place.}

Bankhee¯`i¨ghlt/Vankhea¯´i¨ghlt ↓
Rlyansangam ↓

Plmli¨ghlt - Palakmati¨sangam ↓
While they were staying in the forest, the Pa˜n˜«ava brothers performed a sacrifice here. Its white ashes still issue
in great quantity at the ghlt.

Mlrhsangam/Pln˜e¯`avdvi¨p ↓
While they were staying in the forest, the Pa˜n˜«ava brothers did penance here.

Slnglkhee¯`lghlt ↓
Dhlnlghlt ↓

Gaughlt ↓
This place lies in the middle {on an island} of the Va¯˜ddharevl. Twelve yogini¨s and three siddhas live here. In
old times a cow attained liberation here [+SNP] by the grace of the Narmada˜[].

Bi¨korghlt ↓

Shryakun˜e¯`ti¨rth ↓ (see Shryakun˜e¯`, above, p. 78)

In old times, Su`rya [/SNP] Su`ryana˜ra˜yan˜a[] did penance and killed the demon Andhaka˜sura here. His giant
bones are still to be seen here. They have turned into stone. Here in the Narmada˜ is the Su`ryakun˜« where Su`rya
is still present and fulfills the wishes of the devotee. The fruit of any rite performed will be increased
hundredfold. [/SNP] This ti¨rth is being regarded as of supreme holiness. Giant skeletons have been found here,
which have become the subject of research.[]

Blndarlbhln - Vlnarbhlluti¨rth/Vlnarbhllhti¨rth ↓ (see Vlnarlbhln (Vlnarbhlluti¨rth)/Blndarlbhln

↑, below, p. 81)
Mlhltmya: Vasisthasamhita˜ 54
Below Ba˜ndra˜bha˜n lies the great sangam of the Tava˜ (Tapa˜) river and the Narmada˜. It is as important as the
Ganga˜-Yamuna˜ sangam at Praya˜gra˜j.
Vasistha said to Ra˜ma: "Listen how king Vais´va˜nara obtained siddhi at the confluence of the Tapa˜ and the
Narmada˜. In ancient times, king Vais´va˜nara went to the Mandra˜cal mountain to do penance in order to regain
his kingdom. [+SNP] He had been defeated in a battle by his enemy and his kingdom had been taken away.[]
Then Na˜rada came there. The king told him his grief [/SNP] all that had happened[]. Na˜rada [+SNP] said: "Oh
king! What is the use of a king's throne? Then he[] granted him self-realisation, but the king did not at all pay
attention to it. Na˜rada got angry and put a spell on him that he should become a monkey. When the king heard
this, he became extremely unhappy and pleaded Na˜rada for mercy. Then Na˜rada told him: "You go and do
penance at the place where the Tapa˜ river, which rises on the Dhavla˜giri mountain, joins the Narmada˜. There all
your wishes will be fulfilled." The king did as Na˜rada had told him. S´iva was pleased and fulfilled all the king's
wishes. At the time of lunar or solar eclipses, or any festival as well as on the 15th day of klrttik it is
recommended to bathe or make a donation here (Vasisthasamhita˜ 54). [+SNP] There is a large festival here on
 6. Du`dho´sangam to Hos´anga˜ba˜d 81

klrttik phrn˜iml as well as on solar and lunar eclipses and all festival days.[]
{Note: The colophons of the Vasisthasamhita˜ contain the name bhlnuti¨rtha, not bhlluti¨rtha.]

Hus´anglbldghlt/Husanglbld ↓ {Hos´anga˜ba˜d}
In Hus´anga˜ba˜d there are the Da˜ns´u`r, Ja˜nko´ and S´etha˜n˜o´ ghlts, temples of Narmada˜, S´iva, S´ani, Jaganna˜tha,
Hanuma˜n etc. There are many temples and ghlts. [+SNP] Earlier the name of this city was Narmada˜pur, but the
name was changed to Husanga˜ba˜d in Muslim times.[]
{parikraml continues p. 82}

North Bank •→ (NPA: 236-239; SNP: 19-22)

Mahughlt ↑

Dudhni¨ghlt/Budhni¨ghlt ↑
[+SNP] This place is very beautiful with beautiful ghlts and temples, the latter being in a ruined condition.[]

Gadriyl¯sangam ↑

Guljlri¨sangam ↑
Here is a beautiful temple of Ra˜macandra.

Vlnarlbhln (Vlnarbhlluti¨rth)/Blndarlbhln ↑ (see Blndarlbhln - Vlnarbhlluti¨rth/Vlnarbhllhti¨rth

↓, above, p. 80)
In the hills to the north of this place, is the abode of a mahltml, MŸgna˜th, which is worth to be visited. This man
is more than 100 years old. [/SNP] This mahltml lived 100-150 years ago {sic!}. In this hills are numerous
ancient {mhrtis of} devi¨s and devatls.[]

Jlnpur - Clndni¨sangam ↑
Cicli¨ghlt ↑
Mae¯`hlvan/Maa¯´hlvan ↑
Kusumeli¨sangam ↑
Hatnorlghlt ↑
Khoe¯`iylghlt ↑

Manklmnes´var - Mahlklles´var ↑
Near to Na˜ndner village, there are remants of many old temples. At one time, this place must have been very
prosperous.

Kusumkhea¯´lghlt ↑

Bhlrkac (Bha¯˜gukacchti¨rth)/Bha¯˜guksetr ↑
Mlhltmya: Vasisthasamhita˜ 20
Vasistha said to Ra˜ma: "In old times the a¯˜si Saubhara [/SNP] Saubhari[], who belonged to the line of BhŸgu, did
penance, sitting in the water of the Yamuna˜ [+SNP] near VŸnda˜van at Sunrakh. Because of his penance, fishes
came playing all around him[]. Then Garu«a came, sat down before the a¯˜si, caught two fishes from the water
and started to eat them. [+SNP] Therefore the fishes got worried.[] On seeing this, the a¯˜si put a curse [+SNP] on
82 Narmada˜pradaksin˜a˜

Garu«a, that if he continued fishing he would die and[] that whoever commits a killing at this place, shall die
immediately. Even on hearing this curse, Garu«a continued to catch fish and so he immediately died. When he
saw that Garu«a, the vehicle of god, had died due to his curse, the a¯˜si Saubhara got worried. With the help of the
samji¨vani¨mantra he revived him. But the energy in Garu«a was not as before. Then the a¯˜si gave him the
hariharamantra and told him to do penance on the bank of the Narmada˜ at BhŸguksetr (Bha˜rkac). Garu«a acted
accordingly and obtained siddhi. [+SNP] In the S´ro´madbha˜gavata, Visn˜upura˜n˜a etc. it is however related, that
for fear of Saubhari's curse Garu«a never came back here for fishing. Therefore the snake Ka˜liya, who feared
Garu«a, came here to live in this kun˜e¯`. Eversince this kun˜e¯` is known by the name Ka˜liyahrad or Ahiva˜s.
Now, when the a¯˜si Saubhari saw the fish enjoying themselves, he developed the wish to get married. Then he
married the 50 daughters of king Ma˜ndha˜ta˜ of Ayodhya˜. He had a hundred sons with each of them, but in the
end he renounced the world, did penance together with his wives and obtained liberation.[]
In ancient times, BhŸgu has recited the glyatri¨ at this place, in order that Balo´ might obtain the kingdom of
Indra. Therefore the place is called BhŸgukacch (Vasisthasamhita˜ 20).
{Note: It is interesting to note, that only the Vasisthasamhita˜ mentions this place, which by its name is
connected with the ancient place of BhŸgukaccha in Gujara˜t (see Bha¯˜guksetr (Bhaa¯´oc) ↑, below, p. 157).

Gorlghlt ↑

Motalsir - Nlradi¨ganglsangam ↑
Because of the penance of Na˜rada, the Na˜rado´ river rose here. [-SNP] The old Na˜rades´vara temple has
vanished[].

Bagalvle¯`lghlt - Vlrun˜lsangam/Bagalvla¯´lghlt ↑
There is a ruined temple of Va˜run˜es´vara S´iva [+SNP] at the sangam[], which contains no idol. [+SNP] There is
also a Sanskrit plths´lll.[]

Satrlvanghlt - Lkls´di¨pti¨rth - Tendoni¨sangam/Lkls´dvi¨p ↑

While they were staying in the forest, the Pa˜n˜«ava brothers stayed here, lit lkls´di¨ps in the month of klrttik and
made a sacrifice. Till today, the ashes issue from the sacrificial spot.

Molr ↑
Mlngrol ↑
[-SNP] Banhl ↑[]
{parikraml continues p. 76}

7. Hos´anglbld to Han˜e¯`iyl (Maps A7-D7)

South bank ←• (NPA: 115-120; SNP: 62-65)
Ra˜a¯´hllghlt/Ra˜e¯`hllghlt ↓
Here the remnants of numerous ancient temples are found. [+SNP] In old times there must have been a large city
here.[]

Koksar - Kevllri¨sangam ↓
Here is the samldhi of Gauro´s´ankar Brahmaca˜ro´, who was a wandering ascetic and the head of an organization
of parikramavlsi¨s [+SNP] where elephants, horses and hundreds of parikramavlsi¨s lived. Its members were
constantly performing the Narmada˜parikrama˜. Initially, S´ro´ Sva˜mo´ Kamal Bha˜rto´ Maha˜ra˜j formed a jamlt
 7. Hos´anga˜ba˜d to Han˜«iya˜ 83

{assembly} to perform a Narmada˜parikrama˜. Together with this jamlt he undertook three parikramls.
Brahmaca˜ro´ Gauro´s´ankar worked as a bhan˜e¯`lri¨ {store keeper} for this jamlt and was a devoted disciple {of
Kamal Bha˜rto´}. Later, Bha˜rto´ built an ls´ram at the Markato´sangam near Man˜«ales´var and lived there. Still later,
he abandoned the Markato´ ls´ram and went to Caubo´s Avata˜r, near Omka˜res´var, and had a new ls´ram built. In
1912 he died at Caubo´s Avata˜r, being more than a hundred years of age. After having made three parikramls,
he handed over the superintendence of his jamlt to Brahmaca˜ro´ Gauro´s´ankar, who was a great ascetic. Under
him, the jamlt was largely extended. There lived hundreds of sldhus, seven elephants, horses, camels. There
were vehicles, flags and banners. He made recitals of the glyatri¨ on the banks of the Narmada˜ and all his life he
made parikramls. At many places, he made arrangements for free food to be given to the parikramavlsi¨s. There
are many stories about his siddhis. When there was no oil, he fried pha¯´i¨ in Narmada˜ water. If there was nothing
to eat, he got food from the Narmada˜. It is said, that he had seen the immortal As´vattha˜ma˜jo´, who lived in the
forest of S´u`lpa˜n˜o´. During all his life he served others and worked for the service of sldhus. On the first day of
the bright half of the month of mlgh, in the year vikrama samvat 1944 he died here in Koksar. A small samldhi
has been built for him. After him there was another mahant, who ran the jamlt for some time, but slowly the
jamlt vanished. Unlike Brahmaca˜ro´ Gauro´s´ankar's fame, which is still current in the region of the Narmada˜, his
samldhi and ls´ram are almost forgotten.[]

Tighriyl - Gaumukhlghlt/Gomukhlghlt ↓
There is a beautiful temple of Gaukarn˜es´vara S´iva, a gaumukh, and some other temples on the ghlt of the
village.

Nlnplghlt ↓

Kulerlghlt (Kuntipur) ↓
Here, at the sangam of the Narmada˜ and the Hathe¡ (Hatya˜haran˜) river, there is the Laksmo´kun˜«. Its story is
as follows. After the great battle, the divine weapons of the Pa˜n˜«ava brothers had lost their power due to the
killing of their relatives. The {sin of their} killing was removed [+SNP] because they took a bath[] at this place.
Therefore the name of the river is Hatya˜haran˜. Moreover Rukmin˜o´ came here to meet Draupado´, therefore the
kun˜e¯` is called Laksmo´kun˜« {sic!}. Because [+SNP] the mother of the Pa˜n˜«ava brothers[] Kunto´ lived here, the
name of the village is Kuntalpur {sic!} [/SNP] Kunto´pur[]. [+SNP] In the Apabhrams´a language this has become
Kulera˜[]. All kinds of killing is being obliterated here.

L¯vri¨ghlt ↓ ( see L¯vri¨ghltti¨rth ↑, below, p. 88)

While living in the forest, the Pa˜n˜«ava brothers came to Ævro´gha˜t on the north bank. At that time, they also came
to this place and made a sacrifice and penance. At the place where they stayed, Hastina˜pur village is situated,
which lies one mile away from the Narmada˜ river.

Bholl - Indnlsangam ↓
Here, near Bhola˜ village, is a [+SNP] temple of[] Caturmukha Maha˜deva {standing} on the Caturmukha˜gha˜t.
On the way up the hills to the left, there are three hillocks of saint Bha˜u`na˜th, who was a contemporary of
Kabo´rda˜s.

Blvri¨ghlt/Blbri¨ghlt ↓

Bhille¯`ylghlt/Bhille¯`iylghlt ↓
84 Narmada˜pradaksin˜a˜

Here are temples of S´iva and Ra˜ma [+NPA] which have been built by Man˜«loo´sa˜hab[].

Gondlgl¯v - Gao¯jllsangamti¨rth ↓
Mlhltmya: RKS 12
Here, at Gonda˜gæv, resides the Gao˜jales´vara S´iva. The name of this ti¨rth is "S´aivaga˜mpo´lbhedsangamto´rth".
Its story is thus: In an old yuga, the king of Kanya˜pur, Harikes´a of the lunar lineage, was a cakravarti¨. He was
very powerful. At one time, his son Deva˜no´ [/SNP] Deva˜no´ka[] was very powerful and a cakravarti¨ too. And he
was also very pious. In his reign, the people of the Kanya˜pur kingdom were as wealthy and blessed with a long
life like {those of} Kubera's Alka˜puro´. One day, this king went to Mallika˜rjuna to see Alika˜devo´. There, at the
time of a solar eclipse, he gifted one llkh of cows [-SNP] and ten thousand kee¯`lkee¯`i¨ {mango saplings?}[] to the
brlhman˜as and started a huge sacrifice. But the sacrificial fire burnt all the cows, the kee¯`lkee¯`i¨ {mango
saplings?}, the sacrificial hut and 10000 brahmaclri¨s to ashes. On seeing this, the king, full of grief about the
killing of cows and brlhman˜as, vowed to ascend the fire along with his family. Then all his subjects said that
he should not fulfil this vow at this point of time. He should first consult the a¯˜sis like Vasistha, Jamadagni,
Bharadva˜ja, Ya˜jo˜avalkya etc. about other rules of expiation. Only thereafter he could fulfil his vow. The king
agreed and did as suggested. All the a¯˜sis told him, that he should go to Praya˜g, Ka˜s´o´, Haridva˜r,
Ganga˜sa˜garsangam and so on to bathe and praise there, [+SNP] make one karoa¯´ of fire oblations,[] recite the
glyatri¨ ten thousand times, give ten thousand cows and gold ornaments as daksin˜l and undertake one karoa¯´
homas. The king did what the a¯˜sis had told him, but his offence was not [+SNP] completly[] eradicated. [+SNP]
Then the king set out on a Narmada˜parikrama˜.[] Some time later, the king came to this place on the bank of the
Narmada˜, and while bathing at the [+SNP] triven˜i¨[] sangam here, was salvaged from his offences. [+NPA] Then
he assembled everybody, praised the greatness of the Reva˜ and installed the Gao˜jales´vara S´iva. Eversince this
ti¨rth reduces any worldly offence to ashes. Especially the 15th day of the bright half of klrttik is very auspicious
here (Skandapura˜n˜a 13).[]
[+SNP] Here is a small river, the Gao˜ja˜l, which completely dries up in the hot season. It joins the Narmada˜ as
well as another river, the Gomto´. Therefore[] this is a triven˜i¨sangam.
{Note: The reference to Skandapura˜n˜a 13 seems to refer to the RKS, even though in the extant edition the story
is contained in RKS 12. From this and a few other similar references, it appears as if the pilgrims' manuals
distinguished between RKS and RKV, even though very few adhylya numbers accord with those of the extant
editions of these texts.}

Gangesri¨ ↓
Here is the samldhi of [+SNP] Sva˜mo´ AmŸt[] Bha˜rto´ and a beautiful math [+SNP] which is in a pitiful
condition.[]

Chi¨plnerghlt ↓

Jalodlghlt ↓
Here is the samldhi of Ratira˜mba˜ba˜, who lived more than 100 [/SNP] 100-125[] years ago. There is also a
temple of Harihares´vara, [+NPA] which was built by the ancestors of S´ro´yut Manges´ra˜v Va˜gle of Harda˜.[]

Goyadghlt ↓
Here are temples of S´iva and Ra˜ma [+NPA] which have been built by one S´ukljo´ of Harda˜.[]
 7. Hos´anga˜ba˜d to Han˜«iya˜ 85

Blkulsangam ↓

Riddhnlthti¨rth ↓ (see Narmadl Nlbhiman˜e¯`al Siddhnlthti¨rth/Siddhnlth Nemlvar ↑, below, p. 85)

Mlhltmya: Vasisthasamhita˜ 53
The temple of Riddhana˜tha is situated to the south of Han˜«iya˜ village. This temple was renovated during the
reign of the Na˜gpur rlj.
The story of this ti¨rth is as follows: [+SNP] Kubera was the son of Vis´rava˜.[] Once upon a time Kubera
worshipped Brahma˜. Brahma˜ was pleased. He gifted him the city of Lanka˜puro´, which was made of pure gold.
Then, using his skills, Kubera made it extremely beautiful. Seeing this, Ra˜van˜a started a heavy battle with
Kubera and conquered Lankapuro´ [+SNP] and the puspakavimlna[] from him. Then Kubera meditated upon
S´iva. S´iva was pleased. He gave him the city of Alka˜puro´ along with the nine jewels (navanidhi). These were:
1) padma, 2) s´ankha, 3) mahlpadma, 4) makara, 5) kacchapa, 6) ni¨la, 7) kunda, 8) mukunda, 9) kharva [/SNP]
kharba[]. This news was passed on to Ra˜van˜a by Na˜rada. Ra˜van˜a then attacked Alka˜puro´, waged a heavy war
against his [+SNP] step-[] brother Kubera and took away the navanidhi [/SNP] took away Alka˜puro´[]. Therefore
Kubera became extremely unhappy. Then he went to Siddhna˜thto´rth {sic!}, which is situated at the navel of the
Narmada˜ and which fulfils all wishes [+SNP] and worshipped him[]. Here he recited the sae¯`lksari¨mantra. After
one year, S´iva was pleased and said: "He friend! Tell me what you wish, I will fulfil it." Then Kubera praised
S´iva and told him about his grief. S´iva said: "He Kubera! Now you go to the south bank of the Narmada˜, install
me [+SNP] in the form of Īddhes´vara[] there and worship me, then your wish will be fulfilled." Thereafter
Kubera installed Riddho´s´var [/SNP] Riddhes´var[] here and duly worshipped him with affection and went back
to his Alka˜puro´. When he came there, he got back the navanidhi [/SNP] Alka˜puro´[] forever (Vasisthasamhita˜ 53).
[+SNP] Here, the bank of the Narmada˜ is a great ti¨rth. Earlier its name was Na˜bhipattan. The name Han˜«iya˜
was given during the Muslim reign.[] Here begins the Omka˜rna˜th forest.
{parikraml continues p. 89}

North Bank •→ (NPA: 232-236; SNP: 16-19)

Narmadl Nlbhiman˜e¯`al Siddhnlthti¨rth/Siddhnlth Nemlvar ↑ (see Riddhnlthti¨rth ↓, above, p. 85)
Mlhltmya: Vasisthasamhita˜ 22
[+NPA] The temple of Siddhana˜tha was built at the time of the Pa˜n˜«avas. Therefore this large temple, which is
full of pictorial art, is not standing right on the bank of the Narmada˜, but further inland. Its story runs thus:
Vasistha said to Ra˜ma: "He Ra˜ma! While on a travel of the Narmada˜, Sanaka and other a¯˜sis, who were born of
the mind of Brahma˜, came to the nlbhiksetra ti¨rth. They appeared as five-year-old pious brahmaclri¨s who were
famous in all the fourteen worlds. When they saw them coming, all the saints and common people of the place
were pleased. They prostrated before them and made them sit on the finest and loftiest cushions, and humbly
asked them to explain the dharma of the four ls´ramas. When he heard this, Sanaka began to explain the dharma
of the first ls´rama, of brahmacarya. He said: "Any male, who is born into a brlhman˜a family must, at the age
of eight, perform the upanayana ceremony. Then he will be taught the glyatri¨mantra. Thereafter the
brahmaclri¨ must stay with his guru in the latter's house and live on alms. He should study the vedas and
vedlngas, should always sleep on the bare ground, should always speak the truth and should always be devoted
to the service of the fire, the sun, cows and brlhman˜as. He should never lie down at daytime, should never have
his hair shaved and should live cleanly in every respect. In this way he should stay in his gurus house until he
gets 25 years old. Then he should give his guru a daksin˜l and go back to his own house."
Now, Sanandana began to explain the second ls´rama of ga¯˜hasthl: "When he comes back to his own house, he
should, on the advice of his father, marry a beautiful girl of an excellent family and enjoy her on the sixteenth
86 Narmada˜pradaksin˜a˜

night after her menses (a¯˜tukll). He should continue with his studies begun in his guru's house, so that he won't
forget what he has learned. He should earn money in an appropriate way. He should make the s´rlddha for his
fathers. During a s´rlddha he should lay especial care on feeding the brlhman˜as. He should always speak the
truth and should never say something unpleasant to somebody else. He should perform the agnihotra. He should
never insult his mother, father, brother or wife etc. In a house where a woman lives unhappily because she is
insulted, happiness and prosperity will vanish. In a house, where the dharma of the ga¯˜hasthl is being properly
observed and sons are born, the debts to the ancestors will be equalled. Then he should see to it that his sons
lead a proper life and if he has married off his daughters to suitable husbands, he may live in the house or go to
stay in the forests. This is the dharma of the ga¯˜hasthl. According to this dharma it is obligatory to serve guests."
After this, the a¯˜si Sana˜tana explained the dharma of the third ls´rama, of vlnaprastha: "If he has spent half of
his life in this way, he may leave his wife with his children and go to live in the forest. He should grow matted
locks. He should be content with food which is given to him. In the cold season, he should stay in the cold. In
the hot season, he should sit in the sun. In the rainy season, he should sit in the rain and meditate upon the
paramltml. In short, he should attain tranquility of mind and protect the the brlhman˜akarma. As long as
strength remains in his body, he should remain a vlnaprastha. Thereafter, he should enter the fourth ls´rama."
Then Sanatkuma˜ra began to explain the dharma of sannylsa: "In the sannylsa he should maintain the
astlngayoga and get absorbed in the brahman. He should beg alms from all the four varn˜as. He should wear a
kaupi¨n {a small piece of cloth to cover the privities} and carry a stick. He should go through the works on
vedlnta. By obeying to the dharma of the four ls´ramas in this way, a man attains satyaloka." By listening to the
explanations of the a¯˜sis, the inhabitants of the place got very happy. They expressed their gratitude and then
Sanaka and the other a¯˜sis set up Siddhes´vara and they all together sang all kinds of praises (Vasisthasamhita˜ 49).
Later, together with his mother Ren˜uka˜, Jamadagni did penance here. Hence half a koti of ti¨rthas came into
existence. This story is given in the Skandapura˜n˜a. To the south of the Vai«u`rya mountain, is the cave of a¯˜si
Jamadagni and on top of it stands the temple of Ren˜uka˜ Ma˜o´. All these places lie on the parikramlpath. In the
Narmada˜ are the Su`ryakun˜«, the Na˜bhistha˜n, a S´esas´a˜yo´ etc. These places are to be visited in the hot season.
Many holy men reside at this ti¨rth. If one performs the laghurudra abhiseka on the Siddhana˜tha, the power of
S´iva's linga will appear in the form of the sound of bells, which the worshipper can hear. This place is especially
effective on s´ivarltri¨, shryasamkrlnti, somavati¨ amavls and during the month of s´rlvan˜. The day of sarvapitri¨
amavls is the day of bhhtas {evil spirits}. On that day, hundreds of bhhts can be seen taking a bath in the
Narmada˜ and attaining liberation. It is a very peculiar sight. From a mountain flows the Manda˜kino´.
5010 years after the kaliyuga the Narmada˜ will forever become the Ganga˜, the greatness of the Bha˜go´ratho´
Ganga˜ resting in her northern bank.
[+SNP] This is a famous ti¨rth, here lies the navel of the Narmada˜. Some people think, that earlier, the muni
Jamadagni resided here and that Paras´ura˜ma was born here. Near to the village, there is a temple of Jamadagni's
mother, Ren˜uka˜. Here is also a lofty hill, Gva˜l Tek¡o´, whose old name was Man˜igiri. There is a story about how
it was renamed Gva˜l Tek¡o´.
In old times a mahltml, who had supernatural powers, lived in a cave in this Man˜igiri. One day a cow came out
of this cave, joined the flock of a cowherd and grazed the whole day together with these cows. In the evening
she separated again and went away. For many days, this cow joined the cows of the cowherd to graze. One day
the cowherd thought: "This beautiful cow must belong to some exalted person. Since many days I keep this cow
grazing with my herd. If I can find out, who is her owner, it will be possible to demand a good amount as a
reward {carvlhi¨} from him." So one day, when the cow separated from the flock and went away in the evening,
the cowherd followed her. The cow went to the Man˜igiri and entered the cave. The cowherd followed her into
the cave. There he saw an impressive mahltml sitting inside.
The mahltml said: "Brother, why have you come here?" The cowherd replied: "mahltmlji¨, since many days I
 7. Hos´anga˜ba˜d to Han˜«iya˜ 87

am grazing your cow. I have come to ask you for a reward." Displeased by the cowherds words, the mahltml
picked up ten-twenty stones, gave them to the cowherd and said: "Take this, this is your reward."
The cowherd took the stones and left the cave. Outside, he saw that there were only stones in his hand. He
thought: "The mahltml has got angry and therefore has given me mere stones. I shall throw them away, but
keep three or four to show them around in the village, {to prove} that blbl has given me only stones for my
service." Then he went back to the village. When he reached the village, he looked again at the stones and saw
that they had turned into pure gold. He was very astonished. He started to regret that he had thrown away the
other stones. "If I had brought them all, I would be a rich man," he thought. He quickly went back, but could
neither find the stones, nor the cave, nor the mahltml. Because this cowherd met the mahltml on this hill, it
came to be called gvll tekri¨.
Since some time, there is a blbl from Bangalore living here, who is called mo¯´phali¨ blbl {"peanut blbl"}.
Maybe he subsists only on peanuts. Further down there is a temple of Ra˜dha˜kŸsn˜a with a big tree.
Here is a very old, artistic temple of Siddhana˜tha. It is a fine example of the fantastic workmanship which was
common in ancient India. Every inch of it is covered with artistic design. It is said, that the Pa˜n˜«ava brothers
built this temple. Later, the tyrannic Muslims have destroyed much of it. Now the temple is in a pitiful
condition. Above this temple, on an elevated place, used to live a mahltml whose name was Vis´vana˜th
Brahmca˜ro´. Further up a new dharms´lll has been built. A hundred year old Dan˜«o´ Sva˜mo´ also lived here. But
both these personages now live only in the memory.[]
{Note: The reference given in the NPA to Vasisthasamhita˜ 49 is wrong. Maybe the number of stanzas of
Vasisthasamhita˜ 22, where the cited legend is actually contained, has been confused with the adhylya number.
RKS 15 (klrtavi¨rylkhylna) in which a Siddhes´vara linga, Jamadagni's ls´rama etc. are mentioned may also
refer to this place. However, that Siddes´vara linga is said to be situated in Narmada˜pura, which is traditionally
identified with Hos´anga˜ba˜d and not Nema˜var. The relevant stanza here is RKS 15.3, which reads:
revlyl uttare khle kapillsamgamlt param / vaidhrylt pas´cime bhlge vikhyltam narmadlpuram // RKS 15.3
"On the north bank of the Reva˜ opposite of the Kapila˜sangama / In the western region {seen} from the
Vai«u`rya mountain is the famous Narmada˜pura."

Jlmnersangam (Jlmbuvati¨sangam) ↑
Here, at the sangam is the samldhi of mahltml A˜tma˜ra˜m blbl, who was famous in Pes´va˜ times.

Goni¨sangam ↑
After Paras´ura˜ma had slain Sahasra˜rjuna and having freed the world [+SNP] 21 times[] from the ksatriyas,
wherever his father Jamadagni a¯˜si did penance, there was Paras´ura˜ma to perform s´rlddha for his ancestors. This
place is said to be one of the places where Jamadagni did penance. It is a place for s´rlddha.

Kakee¯`i¨sangam/Khea¯´i¨ghlt - Kakea¯´lsangam ↑
Chiplnerghlt - Si¨psangam ↑

Si¨lkan˜th S´ivji¨/S´i¨lkan˜th S´ivji¨ ↑

[+SNP] The temple of S´o´lakan˜tha S´iva is on the outskirts of Man˜«o´ village.[]

Kollrsangam (Kausalylsangam) ↑
Here is [+SNP] a temple of[] No´lakan˜tha S´iva.

[+SNP] E¯`imlvar ↑
88 Narmada˜pradaksin˜a˜

Here is the famous ‹in˜«imes´vara. In the Apabhrams´a language, ‹in˜«imes´vara became ‹ima˜var. By playing his
e¯`amaru, god S´iva made the sound "e¯`in˜e¯`im" here. The story is given in the Reva˜khan˜«a. In ‹ima˜var there is a
new joint temple of Pao˜cana˜tha Maha˜deva and Muralimanohara, which was built by the grace of Sva˜mo´
Omka˜ra˜nand Giri.[]
{Note: There is a reference to ‹in˜«imes´vara in RKV 212 (Ekas´a˜la«in˜«imes´varato´rthama˜ha˜tmya), but it is
doubtful, whether this mlhltmya is connected with this place, as the adjoining adhylyas in the RKV all describe
ti¨rthas in Gujara˜t, see E¯`in˜e¯`i¨s´var, below, p. 155.}

Timarni¨sangam/Blbri¨ghlt ↑

Mardlnlghlt ↑
Here, one should have a glance of S´iva.

L¯vri¨ghltti¨rth ↑ (see L¯vri¨ghlt ↓, above, p. 83)

Mlhltmya: Vasisthasamhita˜ 21
Here, the Narmada˜ flows through the forest and forms a large body of water for about three miles. In its middle
is a large rock in which is [+SNP] something like a cave, which is called[] Brahmyon [/SNP]: Brahmyoni[].
Whoever [+SNP] enters it and[] comes out of it, will attain liberation of all his offences. Here is also the
Bho´mkun˜«, which was made by Bho´masena. [+SNP] It is a famous ti¨rth, with an old temple.[]
This is the story of this place: "Vasistha said: "Hey Ra˜macandra! In old times the daitya Hiran˜yakas´yapu` [/SNP]
Hiran˜yakas´ipu[] did severe penance and obtained siddhis of all kinds. But he could not destroy Brahma˜'s
creation. At one time, he defeated all the gods [+SNP] seized Indra's throne and became the Lord of all the three
worlds[]. The gods then went together with Indra to Visn˜u for refuge, while their wives went to this place to do
penance. They meditated on Gaura˜pa˜rvato´ [/SNP] Pa˜rvato´[] and pronounced two distinct praises. Pa˜rvato´ was
pleased [/SNP] appeared before them[]. She said to the wives of the gods: "when Hiran˜yakas´yapu` [/SNP]
Hiran˜yakas´ipu[] will harass the bhakt Prahla˜da, he will be killed by him and you will get back to your abodes
and will live happily again. [+SNP] Till that time you stay here and do penance.[]" Then god Naraharo´ [/SNP]
NŸsimha[] killed Hiran˜yakas´yapu` and all the gods went back to their abodes. [+SNP] Eversince this ti¨rth is
known by the name of the wives of the gods, Omvro´.{?}[]. A bath on somavati¨ [+SNP] amlvlsya[] is especially
powerful at this place (Vasisthasamhita˜ 21).
[+SNP] Another story is related in the Reva˜khan˜«a of the Skandapura˜n˜a, according to which S´iva had played at
A˜malako´to´rth, which is Ævlo´.[]
{Note: The colophon of Vasisthasamhita˜ 21 (Bu®e) which contains the above cited story reads
"Amaro´tatavarn˜anam". The additional reference of the SNP to the Reva˜khan˜«a remains unclear, as nothing of
that kind seems to be contained in RKV or RKS.

Tllpurlghlt ↑
Slttuma¯´i¨ghlt ↑
Bhlglnersangam - Pao¯cmukhi¨ Hanumln/Holi¨purlghlt ↑
Some pious brlhman˜a was liberated by the grace of Hanuma˜n at this place. [+SNP] Here is also a pao¯cmukhi¨
Hanuma˜n.[]

Ti¨ndri¨sangam ↑
{parikraml continues p. 81}
 8. Han˜«iya˜ to Sa˜tma˜tra˜ 89

8. Han˜e¯`iyl to Sltmltrl (Maps A8-D8)

South bank ←• (NPA: 120-123; SNP: 65-67)
Uclnghlt ↓
The Narmada˜ flows here in two streams. Hence there is a very large [/SNP] small[] island in her middle. Here,
the a¯˜si Uccais´rava˜ has done penance and attained siddhi.

Submerged in the Indirlslgar reservoir (Plate 26)

~Joglqillghlt ↓
Here, the Narmada˜ flows in two streams, forming a small island in between, on which stands a beautiful qill
[+SNP] of some ancient king[]. Once upon a time, a yogi¨ did penance here and obtained what he wished, hence
the name Joga˜qila˜.

~Ajnllsangam ↓
~Mlcaksangam ↓

~Pun˜yaghltti¨rth ↓
Mlhltmya: Vasisthasamhita˜ 52
This ti¨rth is very powerful. Its story goes: Vasistha said to Ra˜ma: "When Indra obtained his indra-hood
(indrapada), he did not lose his sexual desire. In the disguise of a a¯˜si, he seduced Ahilya˜, the wife of a¯˜si
Gautama. Gautama cursed both of them for this act of adultery, and told them to go [/SNP] went with his wife[]
to Na˜s´ik [+NPA] Trimbakes´vara[] in the south to do penance. [+SNP] At that time there was a severe famine,
which lasted for twelve years. Therefore Gautama offered shelter to all a¯˜sis and munis. Anyone who came he
served with as much food as desired. At night he sowed the rice. Because of the power of his penance, the rice
grew and reaped till morning. No matter how many people came, everybody got as much food as he desired.
When the famine came to an end all the a¯˜sis thought: "We have to put some kind of blame on the a¯˜si, so that we
have a reason to leave the ls´ram." So they created a phantom cow and made it stand at the gate. When Gautama
opened the gate in the morning, the cow was lying there dead. Now they all said: "The offence of killing a cow
has fallen on him, so we cannot stay on in his ls´ram." When Gautama asked them for the expiation of this
offence, they told him: "If you bring a Ganga˜ like the northern Ganga˜ to the south, then you will be liberated
from the offence of cow slaughter." Gautama accepted this.
{This whole episode is abbreviated in the NPA in one sentence:} [/NPA]: There {at Trimbakes´vara}, they(?)
killed a cow. Gautama felt very sorry for this.[]
[+SNP] Then Gautama pleased S´iva with severe penance. S´iva said to him: "You have not killed a cow, it was
just a phantom." The a¯˜si replied: "I know that it was a phantom cow, but I have vowed to all the a¯˜sis that I shall
bring the Ganga˜ to the south. You please help me fulfil this vow."[]
[-SNP] Then he went to S´ankara on mount Kaila˜s. He told him all that had happened. Then S´ankara said: "If
you do penance on the bank of the Narmada˜ for twelve months, your offence will be reduced to ashes." Then
Gautama came to this ti¨rth on the bank of the Narmada˜ and did penance as S´iva had told him.[] [/SNP] He did
severe penance and[] S´iva got pleased with him. S´iva took some hairs from his matted locks and said: "Go to the
place where the cow was killed and sprinkle some Ganga˜ water with these hair on it. Then the cow will be
revived and your offence will be reduced to ashes." When Gautama heard this and did as S´iva had adviced him,
the cow disappeared. At the spot where he sprinkled the water, the Goda˜varo´ rose. On seeing this, Gautama
assembled all the a¯˜sis and gods and set up the Trimbakes´vara. The Gautames´vara, which is on the bank of the
Narmada˜ here, was likewise set up by him. It is as powerful as the Trimbakes´vara in Na˜s´ik (Vasisthasamhita˜
52).
90 Narmada˜pradaksin˜a˜

Map 26: Indo´ra˜sa˜gar project. (Courtesy: Crémin 2005)

Map 27: Omka˜res´var project. (Courtesy: Crémin 2005)

 8. Han˜«iya˜ to Sa˜tma˜tra˜ 91

Another story about this ghlt is this: While living in the forest, the Pa˜n˜«ava brothers built Dharmpuro´ and set up
the Dharmes´vara on the north bank of the Narmada˜ and performed many sacrifices and other rites [+SNP] on the
south bank[], which brougth about pun˜ya. Therefore this place is called Pun˜yagha˜t.
Here are eight [+SNP] ancient[] S´iva temples, which are in a decayed condition. On the Gautames´vara temple
there is an inscription {bacik}, from which it is clear, that these temples were renovated in the year vikrama
samvat 1720, during the time of Ra˜ja Udaybha˜nu. In front of this ghlt {on the north bank?} is Dharmpuro´ and
on the island in the Narmada˜ there are two heaps of stones, which are called Bho´masena's klmvae¯` {a bamboo
pole with two baskets hanging from either end, to carry loads on the shoulder}. But the parikramavlsi¨ cannot
go there.
The Narmada˜ is nowhere as wide as at this place. {sic!; What about Reva˜sa˜garsangam?}
About one mile to the south is a superb place called Ma˜ndha˜r. Here the current of the Narmada˜ falls down and
creates an unending series of thuds {dhab-dhabl}. Ra˜ja Ma˜n [/SNP] Ma˜ndha˜ta˜[] of the solar lineage has done
penance here. Because of its power, Ma˜ndha˜ta˜to´rth has come up here.
[+SNP] On somvati¨ amlvlsya and bhldrpad amlvlsya there are festivals here.[]

~Balkes´varghlt ↓
In old times king Balo´ did penance here and therefore Balakes´vara was set up by him. [+SNP] There is a temple
of Balakes´vara S´iva here.[] From here, there are now two paths leading to Omka˜res´var. One leads right along
the bank of the Narmada˜, and the other one [+SNP] 500 feet high[] up along the hills. Those, who walk along
the Narmada˜, have to inform the forest department for their own security. Many difficulties must be overcome
on this path. The upper path does not pose such difficulties to the traveller, but one won't see the Narmada˜ for
three days and should carry her water on the way. [+SNP] Also food is hard to find on this way. Nevertheless,
everybody takes the upper path. Therefore, the course of this upper path is described in the following.[]

~Bale¯`i¨/Bala¯´i¨ ↓
~Bi¨jalpur - Chotl Tavlsangam ↓
~Balvla¯´l ↓

Punlsl ↓
{There is a small ldivlsi¨ fort at Puna˜sa˜.}

Blyphal/Vlyphal ↓

Submerged in the Omklres´var reservoir (Plate 27)

~Sltmltrl (Saptamlta¯˜kl)↓
Once upon a time, two thlkurs have attained siddhi here. A fort and the temple here at Kotkhe¡a˜ are from that
time and still show their old appearance. The descendants of the two thlkurs now are under the authority of the
bhi¨l rljls of Saila˜no´ {opposite on the north bank}. The Sa˜tma˜tra˜ temple is oriented towards the north. The
names of the statues in the temple are:
1) In the East: Bhairavana˜tha, Kauma˜ro´ and Mahes´varo´.
2) In the South: Brahma˜n˜o´, Vaisn˜avo´ and Indra˜n˜o´.
3) In the West: Va˜ra˜ho´, Ca˜mun˜«a˜ and Gan˜es´a. Outside the temple to the west are statues of Hulka˜devo´,
Maha˜vo´ra, Va˜ges´varo´, Kapa˜labhairava etc. and the remains of other ancient temples.
{parikraml continues p. 93}
92 Narmada˜pradaksin˜a˜

North Bank •→ (NPA: 230-232; SNP: 11-13)

Submerged in the Omklres´var reservoir (Plate 27)
~Sellni¨ghlt ↑
At a short distance from here, near Bakhatga¡h, is a small, old {a˜diva˜so´} fort, which is in a ruined condition.

~Kunle¯`sangam/Kunaa¯´sangam-Rlmpurl ↑

~Si¨tlvltikl (Si¨tlmltl) ↑
Here the a¯˜si Va˜lmo´ka has done penance. At that time came So´ta˜ along with Lava and Kus´a [/NPA] Ankus´aputra[]
and Vasistha with Arundhato´. For their protection the 64 yogini¨s and 52 bhairavas were also present. Large
statues of all of them are still to be found here. The Narmada˜ herself came here to meet Sita˜. Her current broke
through the mountain and is still flowing through a chasm in the mountain. In its current there are the So´ta˜kun˜«,
Ra˜mkun˜«, and Laksman˜kun˜«. This place is the main ti¨rth of the practitioners of yoga. Asceticism at this place
will make lepers happy. [/SNP] Doing penance here will heal leprosy.[]

~Dhlve¯`i¨kun˜e¯`ti¨rth/Dhlva¯´i¨kun˜e¯` ↑
[+SNP] This place is also called Dha˜ra˜to´rth.[] Here the Narmada˜ has destroyed the pride of parvatrlj
Vindhya˜cala by forming numerous streams and falling violently down about 25 feet over large rocks. [+/NPA]
It is said, that, in order to destroy the pride of Vindhya˜o˜cala, the Narmada˜ has manifested herself in this
spectacular view.[] The beauty of this place has to be seen with one's own eyes; it cannot be described. On the
south bank is the [+SNP] temple of[] Dha˜res´vara S´iva. In old times, Ba˜n˜a˜sura made one karoa¯´ s´ivalingas and
worshipped them. Then he threw all the lingas he had made into the Narmada˜kun˜« and {eversince} divine
s´ivalingas come out of the Dha˜v¡o´kun˜«. [-SNP] Underwater people {pane¯`hbe log} are living here. Give them
any thing {dravy}, and after it has gone under, they will at once make a bln˜alinga appear and gift it to you.[]
The world-reknown bln˜alingas of the Narmada˜ come out here. [+SNP] Every bln˜alinga found in any temple
in India comes from Dha˜v¡o´kun˜«.[] This is a place for hathayogi¨s.
[+SNP] Nowadays there is the very large Puna˜sa˜ dam project, due to which numerous ti¨rths will become
immersed in the water. It will be impossible to visit Narmades´vara. Worshippers of the Narmada˜ are convinced,
that this evil project will be of no use.[]
{Note: The expression "pane¯`ube log", ("underwater people"), refers to the ldivlsi¨ fishermen, who spend their
days fishing at Dha˜v¡o´kun˜«.}

~Khln˜e¯`lsangam - Premgaa¯´h↑
Here is a [+SNP] temple of[] Sangames´vara S´iva.

~Lakae¯`kot/Lakkaa¯´kot ↑
There is a large cakrkun˜e¯` in the middle of the Narmada˜. In the Dha˜v¡o´kun˜«, S´iva lives [+SNP] in the form of a
bln˜alinga[]. The Narmada˜ has created this cakrkun˜e¯` as a place where rubbish, wood etc. can be thrown into,
which in the rainy season will be washed away by the abundance of water. [+NPA]: The rubbish and wood,
which comes with the current in the rainy season, does not get to the Dha˜v¡o´kun˜«, but accumulates here in the
cakrkun˜e¯`. For this purpose, the mli¨ herself has created this kun˜e¯`.[]

Kllldev ↑
The path {from Laka¡kot} leads along the hills. After two miles, the Ba˜ranga˜na˜la˜ is met with. This nlll winds
itselfs between two chains of hills, therefore one has to cross it 24 times {on the way up to Pa˜ma˜khe¡o´}. After
 8. Han˜«iya˜ to Sa˜tma˜tra˜ 93

16 times of crossing, one reaches the place of Ka˜labhairava (Ka˜la˜deva) in the forest. The cave of Ka˜la˜deva
which is at the foot of a lofty hill right on the bank of the Ba˜ranga˜na˜la˜, is a natural cave (svayambhh). It is a ti¨rth
of herdsmen (gvlll).

Submerged in the Indirlslgar reservoir (Plate 26)

~Plmlkhee¯`i¨/Plmlkhea¯´i¨ ↑

~Dharmpuri¨ti¨rth ↑
Here is [+SNP] the temple of[] Dharmes´vara S´iva. It is said, that dharmrlj Yudhisthira has made sacrifices and
other dhlrmik deeds here.

~Ki¨ti¨ghlt ↑
While staying at Dharmpuro´, Bho´masena has killed some rlksasa here. That place is in the middle of the
Narmada˜, near the Bho´masena's kl¯vae¯` [/SNP] kl¯baa¯´[] {a bamboo pole with two baskets hanging from either
end, to carry loads on the shoulder}.

~Dlntoni¨sangam - Phategae¯`/Phategaa¯´h ↑
Here is the place of Haran˜es´vara S´iva and Ka˜labhairava.

~Blgdi¨sangam ↑
Ka˜labhairava has done penance here.
{parikraml continues p. 85}

9. Sltmltrl to Khalghlt (Maps A9-D9)

South bank ←• (NPA: 123-133; SNP: 5-11; 67-76)
Klveri¨sangam ↓
Mlhltmya: Ku`rmapura˜n˜a 38.40; Matsyapura˜n˜a 189; RKS 41; RKV 29 (Ka˜vero´sangamama˜ha˜tmya)
Here, one should visit the Kuberabha˜n˜«a˜ro´to´rth [/SNP] Kuberabhan˜«a˜ro´to´rth[]. There is a story about this place:
Ma˜rkan˜«eya said to Yudhisthira: "Once Kubera made a sacrifice at this Ka˜vero´sangam. Then he vowed to do
penance for one month and three days. But when he sat down in penance, he actually got up after one hundred
years only. Therefore S´ankara was pleased and told him to choose a wish. Kubera politely requested him: "He
bhagavln! If I please could obtain all the kingdoms of the yaksas, then my love for you would always stay in
my heart and would always be strong in my dharma." These kinds of wishes he pronounced. With a happy mind
S´ankara said: "So be it." Thereafter all the yaksas made Kubera their king. In this way, numerous gods and a¯˜sis
have done penance and attained ltmasiddhi at this Ka˜vero´sangam. This sangam is being regarded as pure in all
the three worlds. Its power is [+NPA] three times[] as great as that of Praya˜gra˜j [+NPA] (Reva˜khan˜«a 30/31)[].
[+SNP] Although the Kavero´ganga˜ joins the Narmada˜ here, she retains her own existence and flows for one or
one and a half miles along the shore of the Ma˜ndha˜ta˜ hill and then branches off to the north. Thereby the
Omka˜res´var island is formed. About one mile further down, at the {western} end of the Ma˜ndha˜ta˜ island, she
joins the Narmada˜ again. This is called the second Ka˜vero´sangam. The first sangam, which is near to the
Kuberabhan˜«a˜ro´to´rth, is extremely powerful.[]
{Note: RKV 29 has some verses in common with the older Matsyapura˜n˜a (190) version and still retains parts of
the Kubera legend. The RKS 41 version eulogizes the place, but contains just one single reference to Kubera.
The Vasisthasamhita˜ does not contain anything on the Ka˜vero´sangam.
94 Narmada˜pradaksin˜a˜

Vlrlhi¨sangam ↓
When god Visn˜u manifested himself in the form of Vara˜ha˜vata˜ra the Va˜ra˜ho´ river rose from the sweat which
issued from his body.

Can˜e¯`veglsangam ↓
Mlhltmya: RKS 42
The story of this place is as follows: Once upon a time, in the svlrocisa manh [/SNP] svlrocisa manvantara[]
lived a king [+SNP] of the solar lineage[] named Can˜«asena [/RKS 42[] Candrasena[], Lord of Ayudhya˜. He
was an extremely wicked person. He [+SNP] was sexually crazy and[] hated brlhman˜as. One day he went on
a hunt to the forest. At the hermitage of a¯˜si S´a˜n˜«ilya, he saw S´a˜n˜«ilya's extremely beautiful wife Sauda˜mino´ and
immediately fell in love with her. In front of the a¯˜si he said to her: "Become my wife! This old brlhman˜a is not
worthy of you." On hearing this talk of this evil-minded king, Sauda˜mino´ said: "Go, ask my husband." Then the
king went to the a¯˜si to ask him for his wife and said: "I shall give you wealth. You marry another woman." The
a¯˜si [+SNP] laughed and[] replied: "He king! Women are not considered to be faithful. [/SNP] Your mind does
not follow the dharma.[] You should abandon your desire." When he heard this, the king decided to take away
the a¯˜si's wife by force. [+SNP] On seeing that the king was contemplating such an offence[] Sauda˜mino´ became
angry and cursed him: "He king! You [+SNP] are behaving like a can˜e¯`lla, so[] go and become a can˜e¯`lla." [-
SNP] When she had said this, the king was regarded everywhere a can˜e¯`lla. Therefore, the king lost his nerves.[]
All this became known everywhere in the world. When the king came back to his capital [+SNP] nobody
touched him, but[] all his subjects abused him. A state of confusion broke out in his palace. [/SNP] In the palace,
his wives did not even greet him.[] His ministers and brlhman˜as began to discuss the matter. They took the king
to the rljaguru Vasistha, to whom the king confessed his offence. Vasistha said: "You can be absolved only if
you go to Sauda˜mino´ for help. We have no power in that matter." Hence, the king went to Sauda˜mino´ and begged
her to forgive him. She [+SNP] said: "King! I respect my husband. Ask my husband." And so she[] sent him to
S´a˜n˜«ilya, who was the son of Ma˜rkan˜«eya. He, in turn, sent the king to his father. Ma˜rkan˜«eya said: "You go to
the Can˜«vega˜sangam and worship Can˜«ikes´vara." Then the king did as suggested and was liberated from his
offence." Telling this story will undo bhrhn˜ahatyl [+NPA] (Reva˜khan˜«a 31)[].
{Note: As this story is only contained in RKS 42, the NPA's reference to Reva˜khan˜«a 31 remains unclear.}

Eran˜e¯`i¨sangam ↓ (see Eran˜e¯`i¨sangam, below, pp. 134, 153).

Mlhltmya: RKS 43
In the ldikalpa there lived two gandharvas named Bhadra and Rudra. They worshipped Eran˜«es´vara S´iva and
performed the s´rlddha here with utmost affection. Therefore their ancestors praised them much. Then they set
up Bhadres´vara.
{Note: There are three ti¨rthas of this name (see also below, pp. 134 and 153). The earliest reference to an
Eran˜«o´sangama is found in Ku`rmapura˜n˜a 39.80-82, but it is unclear to which of the three possible places it
refers. The extensive Eran˜«o´sangamato´rthaphalama˜ha˜tmya narrated in RKV 103 gives a completely different
legend and pertains to the second ti¨rth of this name, which is situated on the north bank.}

Pita¯˜ti¨rth - Brahmti¨rth ↓
Mlhltmya: RKS 44
This ti¨rth was set up by Durva˜sa˜ a¯˜si on the advice of his father [+SNP] Atri[]. Eran˜«a a¯˜si has done penance here.
There is no ti¨rth in this world which is as powerful as this one.
 9. Sa˜tma˜tra˜ to Khalgha˜t 95

Omklrnlthti¨rth (Visn˜upuro´/Brahma˜puro´/S´ivpuro´) ↓ (NPA: 126-128; SNP: 5-11, Map 28}

Mlhltmya: Vasisthasamhita˜ 23-29; RKS 47
From the syllable om [+SNP] which was uttered by the primeval creator Vidha˜ta˜[] arose the glyatri¨ as well as
the veda, the s´lstras, the purln˜as etc. and spread in all the worlds. [+SNP] Without this utterance, the text of the
vedas would not have come into existence. It is the source of everything which consists of words or meaning,
i.e. language and form, of which all beings and the whole material world has emerged. The syllable om is also
the manifestation {rhp} of three qualities {gun˜a}, the syllable om is the hidden form of the Brahman itself.
"tasya vlcakar´ pran˜avar´" {"the syllable om was uttered by Him"} - in this yogashtra too, the syllable om is the
utterance of the highest spirit. In the Visn˜usahasrana˜ma etc. {we find} "om vis´vam visn˜urvasatklra"{"Visn˜u is
om, the syllable vasat, the universe"} - {here,} the first name of god is om. In the revelations, the syllable om
has been referred to in many ways.
omklrls´cltha s´abdas´ ca dvlvetau bra{l}hman˜ar´ purar´ / kan˜tham bhitvl viniryltau tasmln mln˜galiklvubhau //
{The syllable om and the sounds of speech, these two are the highest mantra / if both are sung until throat-burst,
the two become auspicious."}
The wonderful story about the manifestation of the syllable om is connected with Omka˜res´var. The material
shape of the syllable om is the area called Omka˜rksetra.[] At this Omka˜rto´rth there are 68 ti¨rths. 33 koti of deities
live here forever along with their families, and there are 108 powerful lingas.
[+SNP] Two out of the twelve jyotirlingas {of India} are found at Omka˜res´var. The one called Omka˜res´vara is
situated in the middle of the Narmada˜ {on the island} and the other one called Amales´vara {mostly called
Mamles´var in the streets} resides across the river on the southern bank of the river. Omka˜rna˜thto´rth is on an
island. Therefore parikramavlsi¨s cannot visit this linga, neither from the north nor from the south bank. On this
hill, in the east is an old palace of the Pa˜n˜«avas which still reveals its antiquity. It can best be seen from the
Kuberabhan˜«aro´to´rth. Here is also the annaksetra of Ahilya˜ba˜o´. Omka˜res´var consists of two parts. The first one
is called Visn˜upuro´ Omka˜res´var and the other one S´ivpuro´ Omka˜res´var. The Amales´vara {linga} resides in
Visn˜upuro´ and the Omka˜res´vara resides in S´ivpuro´. Now first hear the account of Visn˜upuro´: The distance from
Omka˜res´var Road to Omka˜res´var Ma˜ndha˜ta˜ is seven miles. From where you {have to stop your} vehicle at
Omkares´var there is a metalled road down to the ghlts. Very beautiful stone ghlts have been built {on the river
banks}. Exactly on this road there is the temple of Amales´vara S´iva. On behalf of Ahalya˜ba˜o´ Holkar,
{altogether} 18000 eternal, earthen s´ivalingas had been made and after being worshipped they were
dispersed{in the river}. Seven pan˜e¯`its had been engaged for this purpose. Ahalya˜ba˜o´ was such a pious character
that at almost every ti¨rth in India the one or other religious rite was performed by her. In Ka˜s´o´ there is the
famous Ahalya˜gha˜t where she had a temple built. In the Da˜ra˜gao˜j quarter of Praya˜g there is the Ahalya˜ba˜o´
Dha˜rmik Trust, where until today numerous religious rites are being performed. Who knows how many nobles
and kings were here in this land, who enjoyed the pleasures and pains of the world and who became residents
of the netherworld and whose names have long been forgotten. But the name of Ahalya˜ba˜o´ of Indaur still dances
on the tongues of the people.
In Visn˜upuro´ there are dharms´llls; here is the annaksetra of Ahalya˜ba˜o´, the beautiful stone-pillared hall of
Amales´vara S´iva. Hords of pilgrims come here to have a glance at Amales´vara S´iva. This is a magnificent
s´ivalinga which is worshipped according to the sacred rites. The hill of Omka˜res´var, the Ma˜ndha˜ta˜ hill, is the
very material form of the syllable om. There goes a story that once the king of the hills, Vindhya˜cala, made a
s´ivalinga by forming the shape of the syllable om {?} and performed a {ceremony of} royal worship. God S´iva
was pleased with his worship and so he appeared before him and granted him a boon. The Vindhya˜ mountain
said: "Oh Lord! If you are pleased with me, I wish that you shall dwell at this place forever and ever." S´iva
replied "So be it!" Immediately, two s´ivalingas materialized. From the mantra om, Vindhya˜ used in the worship,
arose the Omka˜res´vara {lingam} and from the royal rites {performed?} arose the Amales´vara {lingam}.
 96
Narmada˜pradaksin˜a˜

Map 28: Map of Omka˜res´var. (Courtesy: Crémin 2005)

 9. Sa˜tma˜tra˜ to Khalgha˜t 97

Near {to the Amles´var temple} is the Kapildha˜ra˜. Its water comes out of a gomukh and then joins the
Narmada˜77. This place is called Kapildha˜ra˜sangam. On the other {western} side of Kapildha˜ra˜ is Brahma˜puro´.
S´ivpuro´, Visn˜upuro´ and Brahma˜puro´ are the three cities of the trimhrti. In the purln˜as there is a story about
this:[]
In the ka¯˜tayuga of the ldikalpa at the time of the svlyambhhva manh [/SNP In the satyayuga of the first kalpa
of the creation, at the time of svlyambhuva manu[] [+SNP] the asuras defeated the devas.[] Because of fear of
the demons all the gods came to this Omka˜res´varksetr for refuge. When they started to do penance, S´iva was
pleased and he adviced Brahma˜ to put an end to the demons. Then Brahma˜ said: "[+SNP] I have no ability to
fight them.[] I have forgotten the vedamantras because of fear for the evil demons." When S´iva heard this he
uttered a roaring sound {humklra}. This sound split the nether-worlds into seven, like atala, vitala etc. At the
same time a very powerful divine s´ivalinga appeared on the hill [+NPA] which seemed to have no beginning nor
end[]. A voice spoke from this [+NPA] endless[] linga: "He, god Brahma˜! Now [+SNP] abandon your fear[]
take your veda [+SNP] which you have learned by heart[] and put an end to the demons!"
When Brahma˜ heard this voice he became fearless, got hold of his vedic knowledge [/NPA] obeyed to this
advice[] and with the help of his vedamantra, he killed the demons. Then he made a raudri¨sti. Because of these
actions all the gods found peace. Then they all worshipped the Omka˜rana˜tha lingam and praised it. [+NPA]
They all shouted "jayjay".[] From having a glance at this linga all kinds of offences are being reduced to ashes.
At the end of the kalpa all the gods get absorbed in this linga. [+SNP] omklra is the origin of the glyatri¨ and all
the vedas, the syllable om is the inherent form of the three qualities {gun˜a}, the three gods, the three worlds as
well as the three skies, which all abound in myriads of ti¨rthas.[] [/NPA] Nearby are numerous ti¨rthas such as
Pingales´vara, A˜dityes´vara, Somana˜thes´vara etc. Moreover, there is the Siddhes´vara linga on the hill, together
with another karoa¯´ lingas.[]
The Keda˜ra, Omka˜ra, Amares´vara, Maha˜ka˜la and Siddhes´vara, these five lingas are one and the same. [+NPA]
At the end of the kalpa they become motionless (sthir). Telling their names alone will reduce any offence to
ashes.[]
As there is the Ksipra˜ganga˜ at Maha˜ka˜les´vara {Ujjain} here there is the Ka˜vero´ganga˜. [+SNP] Even though the
Kavero´sangam is situated one mile before {east of} Omka˜res´var, the Kavero´ water, despite mixing with the
Narmada˜, keeps its independent character. This water flows for about one mile side by side with the water of the
Narmada˜. Just before the Ma˜ndha˜ta˜ island the Kavero´ {branches off and} flows independently to the north. And
having circumambulated the Ma˜ndha˜ta˜ island, it joins the Narmada˜ again. Only due to the Ka˜vero´ the
Omka˜res´var island, and the whole Ma˜ndha˜ta˜ mountain have been formed. People say that, if one donates a
coconut to the Kavero´ near to its first junction with the Narmada˜ at the lower end of Sa˜tma˜tra˜, it will flow along
with the Narmada˜, but will not go to the southern rapids, but will instead flow to the north to what is called the
Kavero´ rapids.
(...) Nearby {to these} is the BhŸgupatan rock. Earlier there used to be a current habit that, if a sanylsi¨ became
incapable of performing his daily routine, he would jump down this rock and put an end to his bodily existence.
This was called bha¯˜guplt. This habit has now vanished.
Earlier the king of this place was Na˜thu` Bho´l. About 800 years ago, S´ro´ Bha˜ratsimh Cauha˜n has taken away this
island from the Bho´ls. The {present} kings are of Bhila˜la˜ caste. Among the Bho´ls they are referred to as lll,
which means "superior Bho´l". Up to now they have been ruling since 30-32 generations. The rljl used to
manage the temple himself and collect the whole income from it. But today the king is no more; the whole
kingdom was abolished. Even though the palace still stands, the members of the family are living here and there.
There is also a story about why this hill is called Ma˜ndha˜ta˜. This story is contained in the sixth adhylya of the
ninth skandha of the S´ro´madbha˜gavata. Ma˜ndha˜ta˜ was a great king, a cakravarti¨. One of his names was
Trasaddasyu and he was a king of the Iksva˜ku family. His father's name was Yuvana˜s´va. He had no progeny.
98 Narmada˜pradaksin˜a˜

Therefore he went together with his hundred wives to the forest. There the a¯˜sis made a sacrifice for obtaining
progeny. They took the water pitcher, consecrated it with mantras, kept it in the sacrificial hut and thought: "We
shall give this water tomorrow to the king's main queen." For reasons connected to the divine, the king woke up
at night because of great thirst. As everybody was sleeping, the king went here and there in search of water. In
the sacrificial hut he found the pitcher of consecrated water. The king saw that the water was cool and he
eagerly drank from it. When the a¯˜sis started to search for the water in the morning, they realized that the king
had drunk from it. The a¯˜sis said: "The true work is that of god! Now the king will bear a child in his abdomen."
And it happened thus. {One day} The right part of the king's abdomen broke and a son was born. The child
immediately started to cry for milk. The a¯˜sis asked: "Whose milk will this boy drink?" Then the presiding deity
of the sacrifice, Indra, said: "Mandha˜ta˜ - he shall drink mine". Having said this, he stuck his milk-bearing
forefinger into the boys mouth. The boy immediately got satisfied. Thereafter Maha˜ra˜ja˜ Ma˜ndha˜ta˜ practiced
severe penance on this mountain on the banks of the Narmada˜ and thereby pleased S´iva. Eversince this
mountain is known as Ma˜ndha˜ta˜ hill. Omka˜res´var is the best of all ti¨rthas in the Narmada˜ksetr. We regard three
places on the Bhago´ratho´ Ganga˜ as of paramount importance, i.e. Haridva˜r, ti¨rthrlj Praya˜g and
Ganga˜sa˜garsangam. In the same way there are three main places on the Narmada˜ which are unique:
Omka˜res´var, BhŸguksetr (Bha˜¡auc) and Revorisangam (Ca˜ndaud):

sarvatra sulabhl revl trisu sthlnesu durlabhl / onklre 'tha bha¯˜guksetre tathl caiva revorisamgame// []
("The Narmada˜ is everywhere accessible, but at three places inaccessible: first at Omka˜ra, then at BµŸguksetr
and also at Revoro´sangama.") {This stanza is identical with RKV 85.14}

The offence of brahmahatyl cannot enter into the four kos of this ksetr. Whoever bathes at this place attains
liberation in life (ji¨vanmukti). The pao¯ckros´i¨ of this place, includes 28 koti lingas of hidden nature. This place
is more powerful than As´s´o´varun˜a˜sangam (Vara˜n˜aso´). Whover dies here, attains the form of S´iva. At this ti¨rth
Ma˜rkan˜«es´vara, Avimuktes´vara and Kas´ivis´ves´vara have been set up. A pin˜e¯`adlna and brlhman˜abhojana bears
a thousand times more fruits than at Ganga˜sa˜garsangam. Kotes´vara, Ganges´vara, Sa˜gares´vara, S´ulpa˜nes´vara and
Omka˜r. (Reva˜khan˜«a 32/33).
In the Omka˜res´var Ma˜ndha˜ta˜ ksetr there is the Ma˜rkan˜«eya rock. Near to it is the ls´ram of S´ro´ Ma˜ya˜nand
Sarasvato´. {Now follows an eulogy of the NPA with detailed description of its contents, referred to above, p.
34}.
Most particular on the south bank is the Amares´vara linga. There are also a number of ancient temples as well
as a divine peak, called Candra˜ga¡h. The three main branches of the das´anlma sanylsi¨s have akhla¯´as here.
{Note: The Vasisthasamhita˜ extensively deals in seven adhylyas with rljl Ma˜ndha˜ta˜, after whom the island is
named and Omka˜res´var. The RKS contains one adhylya of about 90 stanzas called Omka˜ramahima˜ which
contain dharmas´lstrik rules followed by an eulogy of the syllable om etc. In the RKV, Omka˜r is referred to only
passingly in connection with the eulogy of other ti¨rthas.
From the paurln˜ik Narmada˜ma˜ha˜tmya versions it appears, that the Amares´vara linga originally belonged to the
Amarakan˜taka mountain.
These are by far not all the legends which deal with Omka˜r/Ma˜ndha˜ta˜. Especially the popular legend about how
the island was conquered by one Darya˜na˜th is interesting:
"At the south east end of the island is the cliff from which the devotees of Bhairon {Bhairava}were accustomed
to hurl themselves on to the rocks below. According to the local tradition Bhairon and his consort Ka˜li were
accustomed to feed on human flesh. At the time when Ma˜ndha˜ta was taken by Bha˜rat Singh, the ancestor of the
present Ra˜ja˜ in 1165 A.D., the only worshipper on the island was a Gosain, Daryao Na˜th, and it could not be
visited by pilgrims for fear of these terrible deities. Daryao Nath however by virtue od his austerities shut up
 9. Sa˜tma˜tra˜ to Khalgha˜t 99

Ka˜li in a subterranean cavern, the mouth of which may still be seen below the temple of Onka˜r, appeasing her
by erecting her image outside to be worshipped. He also arranged with Bhairon that for the future he should
receive human sacrifices at regular intervals and should therefore refrain from molesting the pilgrims. On the
occasion of the annual fair therefore his devotees hurled themselves on to the rocks in fulfilment of the Gosain's
promise. On the top of the hill is a slab of stone called Bo´rkhila˜ or the hero's step and below the cliff is Bhairon's
rock which they hoped to strike. Nearly the last sacrifice of this kind was witnessed by an English officer in
1824." (Russell 1908: 243-44).

Khee¯`i¨ghlt/Khea¯´i¨ghlt ↓
Khe«o´gha˜t is counted under the Omka˜res´var pao¯ckros´i¨. [+SNP] Here ends the Omka˜res´var forest.[] There is a
temple of Ra˜jara˜jes´vara and an old dharms´lll.

Gaumukhlghlt ↓
Here is the khn˜e¯` of the No´lganga˜ which had been repaired by queen Ahilya˜ and a temple of No´lakan˜thes´vara
[+SNP] above it. The water from the No´lganga˜ kun˜e¯` issues through a gaumukh into the Narmada˜[]. Whoever
bathes in the No´lganga˜ kun˜e¯` will reside for 60000 years on mount Kaila˜s´.
{Note: The original location of the No´laganga˜ is unclear. However, the view expressed in RKV 25, that it is just
east (sic!) of Omka˜res´var (see above, p. 60) conflicts with the situation of the present place.}

[+SNP] Klkriyl ↓
At a short distance from here further down, resides in the middle of the Narmada˜ on a small platform
Ganges´vara S´iva. People say, that a¯˜si Ma˜tanga did penance here. One day, a group of a¯˜sis came to visit him.
Ma˜tanga wanted to receive them with due respect. The a¯˜sis said: "We first shall take a bath in the Ganga˜ before
we come as your guests." But where was the Ganga˜ here? There was only the Narmada˜. Therefore the a¯˜si called
the Ganga˜ by the power of his tapas. Here, the Narmada˜ flows in two streams to the west and by the power of
his penance the a¯˜si altered their course to make them turn and he made them flow to the east. Eversince the
Narmada˜ flows near to both her banks to the west. But in the middle, she flows with great force to the east.
Here, the Ganga˜ has appeared in the Narmada˜.[]

Rlver - Pes´vo˜ ki¨ Dharms´lllghlt/Rlverkhea¯´i¨ ↓

[+SNP] When the Pes´va˜ set out to expand his dominions to the north, he first had to cross the Narmada˜ at this
ghlt.[] To commemorate this event, he had the Ra˜mes´vara temple, a large dharms´lll [+NPA] and an
annaksetra[] built. But due to the ravages of time the annaksetra has vanished, and the dharms´lll, the ghlt and
the Ra˜mes´vara temple are in a decayed condition. In the dharms´lll is the samldhi of Ba˜jo´ra˜v Pes´va˜. Nearby, on
the north bank of the Narmada˜, the Pes´va˜ had a Vijayes´vara set up, to commemorate his victory. At this ghlt,
the Narmada˜ flows in two streams which are popularly called Ganga˜ and Yamuna˜.

Khaa¯´aksangam ↓

Mordhvajti¨rth - Mardlnl ↓
Here is the fort of rljl Mordhvaj, a hidden ghlt (gupt ghlt) and the Guhava˜so´ S´iva. It is said, that this was the
place [/SNP] capital[] of rljl Mordhvaj, who died at Praya˜gra˜j. [+SNP] The ruins of his fort can still be seen
here. It is said, that there are marks of the simhlsana of Maha˜ra˜ja˜ Mayu`radhvaja in a cave. There is a fortified
ghlt of Maha˜ra˜no´ Ahilya˜ba˜o´ and a temple of Mayu`res´vara S´iva.[]
100 Narmada˜pradaksin˜a˜

Sltpipli¨ghlt - Teliylbhatyln/Sltpi¨pli¨ghlt ↓
This is {also called} Somto´rth. Its story goes: In ancient times, a mahltml lived here. He made a sacrifice. Its
ashes still issue from this place. One day, a brlhman˜a came to him and said: "I have commited a brahmahatyl.
I need to get rid of it." On hearing this request, the mahltml took a piece of wood from a Pipal tree, gave it to
the brlhman˜a and said: "You must go on a journey to the ti¨rthas of A˜rya˜varta, and there you must bathe
yourself as well as this staff. At whichever place this staff begins to sprout [+NPA] you must bathe and make
a donation. Then[] your offence will be erased." The brlhman˜a went to all ti¨rthas in the world and everywhere
he bathed the staff, but nothing happened. Finally he came back to this place on the bank of the Narmada˜ and
routinely put the staff in the water of the Narmada˜. Suddenly seven sprouts came out of it. On seeing this, the
brlhman˜a took a bath, made a donation, offered libations of water to his ancestors and finally feeded the
brlhman˜as. Thus he was released from his offence. Some time later a cow was liberated at this place. Therefore
it is also called Gaudha˜ro´gha˜t (Reva˜khan˜«a 44). Here is a powerful sangam. Nearby there used to be seven Pipal
trees which originally sprang from staff of the brlhman˜a. Of these only one still surives today.
{Note: The reference to Reva˜khan˜«a 44 is unclear. The cited legend seems to be missing in the Reva˜khan˜«a
versions}.

Leplghlt - Vedlsangam/Slrasvatti¨rth/Markati¨ti¨rth ↓
Mlhltmya: RKS 9 (Markato´to´rth)
Here is a temple of Vedes´vara (Sa˜rasvata) S´iva. It has been renovated in samvat 1635, s´aka 1500, by Va˜sudev
Kulbhu`san˜ Jaganna˜th. [+SNP] Here is the sangam of the Veda˜ river. Nearby are two ti¨rthas, the Sa˜rasvatto´rth
and the Markato´to´rth.[] There are two [+SNP] paurln˜ik[] stories about this ti¨rth:
{Sa˜rasvatto´rth:} In the dvlparayuga there was the sangam of the Sarasvato´, that is the Bra˜hmo´ [/SNP]: Bra˜hmo´-
Veda˜[]. Here, the a¯˜si Mankan˜aka worshipped S´iva. After a long time, by the grace of S´iva, Vis´varu`pa appeared
to him. Now he could see everything undistorted. [+SNP] He always saw the true form in everything.[] Full of
joy he began to dance. Because of his dance, all the three worlds began to dance, too. On seeing this, Brahma˜
along with all the gods went to S´iva and said: "All the worlds are dancing. How can the gods do their work
now? You must stop their dance." Then, together with S´iva, all the gods went to Mankan˜aka a¯˜si. They asked him
why he was dancing. The a¯˜si asked them, who they were. Then he said: "I am dancing for joy, because in my
own body I can see the true form of everything." When he heard this, S´ankara hit him with his fingers and his
body became ashes [/SNP] ashes issued from his body[]. Then the a¯˜si Mankan˜aka worshipped S´iva, praised him
and set up Mankan˜es´vara S´iva at this place (Reva˜khan˜«a 44).
{Note: The reference to Reva˜khan˜«a 44 is unclear.}
{Veda˜sangam/Markato´to´rth:} In the tretayuga there was a king Satyasena. His queen was S´Ÿnga˜ravallaro´. Her
face was like that of a monkey. One day this queen, while on a hunt with her husband, came to the Veda˜sangam
on the Narmada˜. There, the king left his queen behind to carry on with his hunt. S´Ÿnga˜ravallaro´ began to wander
about in the forest. As she strolled around, her former lives came to her mind. Then she [+SNP] came near to a
bush of bamboo and[] found the bones of the head of her own monkey-like body of a former birth entangled in
a creeper [/SNP] found the bones of her former head stuck in this bush of bamboo[]. The queen took them out
and threw them into the Narmada˜. Immediately, the queen's face became shining like the moon. [+SNP] Now
she began to look like a heavenly apsarl.[] Some time later the king returned. When he saw the beautiful face
of the queen, he was deeply surprised. He asked her about what had happened. The queen said: "In my former
birth I was a she-monkey {markato´}. Once, out of a whim of a monkey I tried, [/SNP] playfully,[] without
purpose, to tear out a bamboo stick from a bush of bamboo. The bamboo stick split and my head got stuck in it
and I died. Sometime later my torso fell into the Narmada˜ but my head remained stuck in the bamboo. Therefore
my body was reborn in divine form but my head remained that of a monkey." Being pleased by the power of this
 9. Sa˜tma˜tra˜ to Khalgha˜t 101

ti¨rth, together they set up a S´iva (Skandapura˜n˜a Re° 9) [/SNP] Reva˜khan˜«a 9[].

Mln˜e¯`avyls´ram ↓
Mlhltmya: RKS 65
This ls´ram was founded by a¯˜si Ma˜n˜«avya. Nearby is the Vis´okasangam and a temple of Vis´okes´vara S´iva. Its
story is: In the as´okavanikl forest this Ma˜n˜«avya˜s´ram is a very sacred place. The a¯˜si Vibha˜n˜«aka has done
penance here. Since the time of the vaivasvata manvantara there are 50000 ti¨rthas here. Arundhato´ [+SNP] the
wife of Vasistha[], Sa˜vitro´ [+SNP] the wife of Brahma˜[], Diti [+SNP]the wife of Kas´yapa[] and other wives of
gods and a¯˜sis have done penance and obtained siddhis here. Siddhas and vis´vadevas eternally live here
(Reva˜khan˜«a 42).

Nlvle¯`i¨tollghlt - Svarn˜di¨pti¨rth ↓
Mlhltmya: RKS 64
A temple of S´a˜liva˜hanes´vara and a dharms´lll have recently been built by Ba˜pusa˜hab of Indore. This place is
opposite of the Mahes´vargha˜t. At a little distance from here is the Hiran˜yagarbha˜sangam and a temple of
Yajo˜agarbhes´vara S´iva. It is said that it is at this ti¨rth that all the gods and a¯˜sis eternally take their bath. No
offence can survive here. This place used to be inhabited by birds, who warble in the language of man as it is
full of flowers and fruits of all kinds. On the 15th day of the month of klrttik [/SNP] new moon day of klrttik[],
all ti¨rthas of the world reside at this place. On this day, no offender and no atheist can visit this ti¨rtha. On the
30th day of the bright half of the month of caitra [/SNP] on the full moon of caitra[], [-SNP] on the Mahoday
festival[] and on the {night of the}14th/15th of every month, the ancestors attain salvation by offerings of pin˜e¯`as
or libations of water. To feed brlhman˜as or make donations to them is as effective as in Kuruksetra (RK 42).
{Note: The reference to RK 42 is unclear.}

Sahasradhlrl ↓
Between Balgæv and Na˜va˜«o´tola˜ [/SNP] Svarn˜do´pto´rth and Balgævgha˜t[] the Narmada˜ flows in numerous
streams. One of them flows eastwards. Here Paras´ura˜ma has killed the 1000 heroes of Sahasraba˜hu.

Balgl¯vghlt ↓

[-SNP] Khalghlt - Sltaksangam - Slthlingi¨ti¨rth ↓

At this place there are sixty lingas engraved on the rocks in the Narmada˜.[]
{parikraml continues p. 105}

North Bank •→ (NPA: 225-230; SNP 154-160)

Khalghlt - Kapilti¨rth ↑ (see Kapilti¨rth, below, pp. 137, 142)
Mlhltmya: RKS 77.1-6; RKV 39 (Kapila˜to´rthama˜ha˜tmya)
In ancient times, Brahma˜ conducted a sacrifice [+SNP] here on the bank of the Narmada˜[]. From the sacrificial
kun˜e¯` sprang a white cow. All the gods praised her. The cow was pleased and asked: "What do you wish?" For
the sake of the welfare of the world, the gods said: "You go to the world of mortals (ma¯˜tyuloka) and work for the
welfare of the world." Then the white cow went to the bank of the Narmada˜ and did severe penance. By the
grace of the Narmada˜, she became the mother of the world (Reva˜khan˜«a 58).
{Note: It is uncertain, to which - if any - of the Kapilto´rths the Sanskrit texts belong.}

Klrmsangam - Bhti¨sangam ↑
102 Narmada˜pradaksin˜a˜

Jalkoti - Sahasradhlrlti¨rth ↑
It is said, that here is the place of a battle fought by the mahlrljl Sahasraba˜hu of Ma˜hismato´.

Mahes´var (Mlhismati¨) Ti¨rth/Mlhismati¨nagri¨ ↑

Mlhltmya: (RKV 33[?])
Near the Jva˜la˜sangam is Mahes´var. Here are many beautiful temples and ghlts. The ghlt and the cenotaph of
the jewel of the family of the Indor rljls, Ahilya˜ Ra˜n˜o´, is especially beautiful. Here are many ti¨rthas, of which
Jva˜les´vara, the cave of BhartŸharo´, Skandes´vara, Gan˜es´a, Narasimha, Pan˜«harina˜tha, Ba˜n˜es´vara, which is in the
middle of the Narmada˜, Ma˜tanges´vara, Siddhes´varo´devo´, Ra˜jara˜jes´vara, Ka˜s´o´vis´ves´vara and Ka˜les´vara are the
foremost.
[+SNP] Mahes´var is a very famous and historic place. Its old name was Ma˜hismato´.[] The rljl of Ma˜hismato´
(Man˜«ala˜nagar) {sic!} Sahasra˜rjuna was a devotee of Datta [/SNP] Dattatreya[] and the disciple of Ma˜tanga a¯˜si.
He lived for some time in the place of his teacher. At that time he set up the gods Ra˜jara˜jes´vara,
Siddhes´varo´devo´, Gan˜es´a and Skanda (Vasisthasamhita˜ 29). The greatness of this place is scetchily explained in
the Skandapura˜n˜a. The disciple of S´ankara˜ca˜rya, Man˜«anamis´ra also lived here.
This is the story of Jva˜les´vara: In the ka¯˜tayuga [/SNP] satyayuga[] the rljl of the solar lineage, Duryodhana,
who lived here at Ma˜hismato´, was very courageous. The Narmada˜, who fell in love with him because of his
courage, married him. Some time later, the Narmada˜ got a girl, who was named Sudars´ana˜. When the girl
reached the marriable age, Agni, who had fallen in love with her because of her beauty, took the form of a
brlhman˜a, went to the king and asked for the girl's hand. The king refused. Some time later, Sudars´ana˜ herself
wanted to marry and the king announced a svayamvara. In the hall of the svayamvara he had a yajo¯akun˜e¯`a
constructed and there he began a sacrifice. At that moment Agni came in the guise of a brlhman˜a and
disappeared in front of the king. At the same moment, the sacrifial fire got extinguished. Seeing this, everybody
was surprised. On the advice of the members of his assembly, the king gave his daughter Sudars´ana˜ to Agni in
marriage. Therefore this ti¨rth is called Agnito´rth [+SNP] Jva˜les´var[] [-SNP] (Reva˜khan˜«a 54)[].
This is the story of Ma˜tanges´vara: At As´okavanika˜to´rth the ls´rama of a¯˜si Ma˜tanga was regarded as
extraordinarily pure. In the ldikalpa [/SNP] ldisatyayuga[] there was a Bho´l, who did penance on the bank of
the Narmada˜ for a long time. He accumulated such a power, that after his death, he became the a¯˜si Ma˜tanga.
Because of the power of his penance accumulated in his first life, he felt the wish to go on a ti¨rthayltrl.
Wandering about, he came one day to the As´okavanika˜ and doing penance for one hundred divine years, he
attained siddhi. S´iva was pleased [+SNP] appeared before him[] and granted him a boon. [+SNP] Then Ma˜tanga
requested S´iva to reside at this place forever.[] Since that time S´ankara is residing at this place (Reva˜khan˜«a 38).
{Note: The references to the Reva˜khan˜«a given are obscure.}

Man˜e¯`les´var - Mals´amnes´varti¨rth, Guptes´var ↑

At Man˜«les´var there is a palace, a fort etc. of the rljls of Indor.
Mals´amnes´var
Mlhltmya: Vasisthasamhita˜ 30/31
After he had killed the ksatriyas [+SNP] 21 times[], Paras´ura˜ma made the expiation of his offence here and set
up the Mals´amnes´vara [+SNP] s´ivalinga[] here (Vasisthasamhita˜ 30/31).
Guptes´var
Mlhltmya: RKS 76, RKV 38 (Narmades´varato´rthama˜ha˜tmya)
"In an ancient yuga the Da˜ruvana forest was extremely beautiful. Numerous a¯˜sis used to do penance here.
Everybody observed their respective varn˜ls´ramadharma. One day, S´iva came together with Pa˜rvato´ here.
Pa˜rvato´ asked S´iva: "How can all these people obtain such wealth and prosperity in this dense forest?" S´iva said:
 9. Sa˜tma˜tra˜ to Khalgha˜t 103

"Their women are all particularly devoted to their husbands. This virtuousness causes their prosperity. [+SNP]
Virtuous women can obtain anything in this world.[]" Then Pa˜rvato´ said, that she wanted to prove their devotion.
S´iva said: "Whoever harasses the brlhman˜as will ruin himself." Still, Pa˜rvato´ insisted [+SNP] "I am not talking
about harassing anybody. I am talking about proving the devotion of these women."[] and in order to prove these
women's devotion, she had S´iva take the form of a beautiful klpllika brlhmaclri¨. He went into the forest
[+SNP] naked[] and began to play his e¯`amaru [/SNP] and began to play a very sweet melody on a flute[].
[+SNP] On seeing his extraordinary beautiful body and hearing the sweet melody of his flute, all the women of
the Da˜ruvana came over to him. Now he also began to dance his tln˜e¯`ava dance and play his e¯`amarh. As if
coming under a spell[] All the wives of the a¯˜sis got attracted by him [+SNP] and started to look at him with
affection[]. On seeing this [+SNP] naked brahmlclri¨ dancing against all moral rules,[] the a¯˜sis became angry
and put a curse on S´iva: "Your linga shall fall off." Hence immediately, his linga fell off. When they saw this,
all the gods got nervous. They went to Brahma˜ for refuge and all together went to the Da˜ruvana to please the
a¯˜sis. [+SNP] They told them: "He is indeed S´iva himself!"[] Then all the brlhman˜as [+SNP] felt remorse[] and
said: "From today your linga shall be worshipped in the world. Now you come here to Da˜ruvana to reside and
do penance. Then you will be liberated from your offence of trying to dilute the mind of these chaste women."
On hearing this, S´iva set up the [+SNP] Guptes´vara[] Narmades´vara in a cave and did penance. Hence his
offence was wiped out (Reva˜khan˜«a 57).
{Note: The reference to Reva˜khan˜«a 57 is unclear. The legend of Guptes´vara is found RKS 76 and RKV 38
which contain parallel versions of the legend of the ruin of S´iva's linga due to the curse by the pious a¯˜sis of
Da˜ruvana.}

Gldi¨sangam ↑
Nlnsangam ↑
Pathrll - Mllansangam ↑

Pi¨tlmli¨ - Pipples´varti¨rth - Pipplldls´ram/Pi¨tlmlli¨ ↑ (see Lameti¨ghlt Pippales´var, above, p. 69)

Mlhltmya: RKS 79; RKV 42 (Pippala˜dato´rthama˜ha˜tmya)
[+SNP] Here is the ls´ram of Pippala˜da muni.[]
The sister of a¯˜si Ya˜jo˜avalkya, who lived in Mithila˜puro´, was widowed at an early age. She lived together with
him. According to natural law (i¨s´vari¨ niyamlnuslr) but against popular custom, she had a son from
Yajo˜avalkya's semen. The son was protected [+SNP] and brought up[] by god S´ani. He was born under a Pipal
tree. Therefore he was named Pippala˜da. [+SNP] He was a mahln tapasvi¨.[] Some time later, he showed the
power of his penance and wrested from god S´ani the vow not to harass children. Then he went to this place and
near to S´u`lpa˜n˜i in Gujara˜t, did penance and pleased S´iva. [-SNP] He became to be counted under the
navayoges´varas.[]
At a small distance from there is a Vijayes´vara S´iva, which was set up by the Pes´va˜.
{Note: RKS 79 and RKV 42 contain very similar texts.}

Mailakhlagyl - Khullrsangam - Dlrukes´varti¨rth ↑ (see Dlrukes´var ↓, below, pp. 110, 158 )

Mlhltmya: RKS 74; RKV 36 (Da˜rukato´rthama˜ha˜tmya)
The temple of Da˜rukes´vara appears to be very old. The story of this place goes thus: This is a very ancient ti¨rth.
In an ancient yuga there was an assembly of gods. At that time Da˜ruka, the son of Vardhama˜na, because of his
wicked nature, began to harass the brlhman˜as. On seeing this, Indra put a spell on him: "You shall be reborn
immediately in the world of mortals (ma¯˜tyuloka)." [/SNP] "Now you shall die and immediately be reborn as a
human being.[] Da˜ruka begged for mercy. Then Indra said: "You go and do penance on the banks of the Reva˜.
104 Narmada˜pradaksin˜a˜

Then you will become the charioteer of KŸsn˜a and attain salvation." [/SNP] "You must be reborn as a human
being, but you will be born into the caste of charioteers. You will become the charioteer of god KŸsn˜a and by
doing penance on the banks of the Narmada˜ you will attain salvation."[] Everything happened as Indra had said
[+SNP] and KŸsn˜a's charioteer Da˜ruka founded this ti¨rth[] (Reva˜khan˜«a 56).
{Note: RKS 74 and RKV 36 contain very similar texts.}

Semaldl - Vimles´varti¨rth ↑ (see Vimles´varti¨rth, below, pp. 142, 151)

Mlhltmya: RKS 80 (guhylvati¨ti¨rtha); RKV 43 (Vimales´varato´rthama˜ha˜tmya)
Here are S´iva temples of Vimales´vara, Omka˜res´vara, Kundes´vara etc. [-SNP] There is a brahmaclri¨ on a hill,
who keeps a big Nepali gong in his place[]. The story of this place goes: In the ldikalpa there was a drought
which caused a famine. Numerous a¯˜sis went to the banks of the Ganga˜ and sitting there, they had to eat
uneatable things just to maintain their bodies. Then [+SNP] when the famine was over[] they [-SNP] consulted
the s´lstras and[] concluded that this offence could not be destroyed without the help of the Narmada˜. Then they
came to this ti¨rth. They pleased S´iva through their penance and he reduced their offence to ashes. Therefore it
is extremly fruitful to feed brlhman˜as here (Reva˜khan˜«a 62).
{Note: The cited legend does not seem to be contained in the texts. RKS 80 and RKV 43 have about a dozen
verses at the beginning in common, but then differ completely.}

Bae¯`vli¨ - Nlges´var/Baa¯´vlh ↑
Here, in the Reva˜kun˜« there is a temple of Na˜ges´vara. The Omka˜rna˜th forest is considered to begin here.

Khee¯`i¨ghlt/Khea¯´i¨ghlt ↑

Carusangames´var Gangnlth/Clrusangames´var Ganglnlth

Mlhltmya: RKS 30
{Note: No description of this place in the pilgrims' manuals.}

Ganglnadi¨sangam - Kotes´varti¨rth ↑ (for other places of this name see below, pp. 108, 124, 135, 151, 162)
In the ancient ka¯˜tayuga there was Karao˜jada˜nava, who was the son of Danu. He did severe penance here for a
thousand years which pleased S´iva so that he granted him a boon. He wished that his devotion to S´iva should
become eternal (Reva˜khan˜«a 59).
{Note: The reference to Reva˜khan˜«a 59 is unclear; there is some legend about Karao˜ja in the
Karao˜jes´varama˜ha˜tmya contained in RKS 77 and RKV 40, but it is doubtful that these texts belong to this
location.}

Avatlrti¨rth/Caubi¨s Avatlrti¨rth ↑
This ti¨rth lies to the north-east of Omka˜rana˜tha, at the inital stretch of the Ka˜vero´ after she crossesd the Narmada˜
[/SNP] This place is near the second sangam of the Kavero´ {sic!}.[] Here are the statues of 24 avatlras [-SNP]
like Kes´ava, Na˜ra˜yan˜a, Ma˜dhava etc.[], which are beautiful and big and made from black stone. The temple,
which is in a [+SNP] very[] ruined condition, is waiting for honest devotees to come. [+SNP] There is a
mahltml who cares for it[] [-SNP] Nearby is a temple of Pas´upatina˜tha and a little bit further away there is a big
statue of Ra˜van˜a, which has collapsed.[]
[+SNP] This is the starting point of the parikraml. {sic!}[]
{parikraml continues p. 92}
 10. Kalgha˜t to Haran˜pha˜l 105

10. Khalghlt to Haran˜phll (Maps A10-D-10)

South bank ←• (NPA: 133-138; SNP 76-81)
Barkhae¯`sangam - Gylrahlingi¨ti¨rth/Kathorl ↓
This is opposite of Dharmpuro´ bet.

Brlhman˜gl¯v - Brahmlvartti¨rth - Burle¯`sangam/Burla¯´hsangam ↓

There are two legends about this ti¨rth.
Brlhmes´vara ↓
Mlhltmya: RKS 40.20-21, RKV 31 (Brahma˜vartato´rthama˜ha˜tmya)
Brahma˜ resides forever at this place to contemplate upon S´iva. Therefore the importance of this place has
increased very much. At the place where Brahma˜ makes penance, there is a Brahmes´vara (Guptes´vara) S´iva. All
the three gods are always present at this ti¨rth (Reva˜khan˜«a 53 [/SNP] 54[]).
Patres´vara (Sukhes´vara) ↓
Mlhltmya: RKV 32 (Patres´varato´rthama˜ha˜tmya)
[/SNP] Sukes´vara[]: Indra's friend Citrasena was a gandharva. His son, Patres´vara, was exceedingly beautiful
and valiant. [+SNP] The gandharvas and vidhyldharas are the most beautiful of the upadevas, but Patres´vara
was the most beautiful of all the gandharvas.[] One day the apsarl Mainaka˜ [+SNP] who was the most beautiful
in heaven,[] was dancing in S´iva's court. All the gods were watching. Then the god Ka˜ma teased Patres´vara,
who became intoxicated by love. [/SNP] Seeing the beauty, sweetness and grace of Mainaka˜, Patres´vara got
crazy of love.[] Seeing this Indra got angry and cursed him: "He! [+SNP] you are behaving just like a mortal
human being.[] You shall go to the sphere of death (ma¯˜tyuloka) and live there." When he heard this curse,
Patres´vara lost his nerves, fell to Indras feet and begged for mercy. Then Indra gave an account of the greatness
of the Narmada˜ and said: "Now you shall go to the bank of the Narmada˜ and observe brahmacarya and praise
S´iva for twelve years, then your wish will be fulfilled." Then Patres´vara did as Indra had said [+SNP] set up a
S´iva in his name[] and by the grace of S´iva he got rid of his offence [+SNP] and returned to the sphere of the
gandharvas[] ([-SNP] Reva˜khan˜«a 54[]).
{Note: The reference to Reva˜khan˜«a 54 is obscure.}

Mlrh ki¨ cicli¨ - E¯`abesangam/Devsangam ↓

Lohlrylghlt ↓
Two miles to the south-west from here [+SNP] on a hill[], the Pa˜n˜«avas have made a sacrifice while they were
living in the forest. The ashes still come out. On a hill there are [+SNP] temples of[] Narmades´vara,
Varun˜es´vara, [-SNP] Ma˜rutes´vara[] and S´iva Yoges´vara [+SNP] etc.[] (Reva˜khan˜«a 50) [/SNP] 50, 54.[].

Kesarpurl - Nlhili¨sangam ↓

Mohipurl - Sahasrayajo¯lkhyati¨rth ↓
In ancient times, the a¯˜si Bha˜rgava lived here and saw a thousand sacrifices. The three gods the seven a¯˜sis etc.
live here and forever make their ablutions and recitals (Reva˜khan˜«a 45).

Datvle¯`lghlt - Kapllmocanti¨rth/Dattvla¯´lghlt ↓

Chotlvardhlghlt - Agniti¨rth ↓ (see Jva˜les´vara (under Mahes´var (Mlhismati¨) Ti¨rth/Mlhismati¨nagri¨ ↑),

above, p. 102)
106 Narmada˜pradaksin˜a˜

Mlhltmya: RKV 33 (Agnito´rthama˜ha˜tmya)

{Note: There are two more (minor) Agnito´rthas. The RKV contains two Agnito´rthama˜ha˜tmyas, RKV 33 and
RKV 127, which must belong to different places. RKS 102 (ti¨rthapancakavarn˜ana) also mentions one
Agnito´rtha, but this one also must be located somewhere else.

Piplodghlt - Suslrsangam

Kasrlvadghlt - Sahasrayajo¯ati¨rth ↓
Mlhltmya: RKS 69.8-11
The sons of Daksa Praja˜pati have done penance for a thousand divine years and made a thousand sacrifices here
(Reva˜khan˜«a 47).

Rljghlt - Rohin˜i¨ti¨rth ↓
Mlhltmya: RKS 115; RKV 108 (Rohin˜o´somana˜thato´rthama˜ha˜tmya)
This ghlt is also called Ba˜vangaja˜. Its story goes: In an ancient era a nisldi¨ [/SNP] a woman of the nislda
caste[] did penance here and gave up her life according to the dharma of a sati¨ [/SNP] because of the power of
doing penance at a pun˜yati¨rtha. Because of her penance, she became the companion of Gaura˜ [/SNP] Gauro´[].
Some time later she became Daksa's [/SNP] Daksa Praja˜pati's[] daughter Rohin˜o´. She married Atri's son
Candrama˜. [/SNP] Daksa married all his twenty-one daughters off to Atri's son Candrama˜. Among them, Rohin˜o´
was the wife, Candrama˜ loved most. They did penance here on the bank of the Narmada˜ and[] then they set up
this ti¨rth. If a woman performs rites here, all her wishes will be fulfilled (Reva˜khan˜«a 51).
[+SNP] This place is also called Ba˜van Ganga˜gha˜t {sic!}. The mahlrljl of Ba¡va˜no´ has built a Datta˜treya
temple here. The city of Ba¡va˜no´ is three miles from here.

Baa¯´vlni¨ ↓ {not shown in the maps}

Earlier, Ba¡va˜no´ was a kingdom. It is a beautiful city. Here is the king's palace and garden and a dharms´lll. In
the old palace the campl bava¯´i¨ (well) is a well-known place. Before, the rljl was a devout person. He spent the
major part of his wealth for religious purposes. Here are twelve temples, among which are those of Gan˜es´a,
Va˜n˜o´, Vina˜yaka, Ka˜lika˜ma˜ta˜, Agastyamuni and Tulso´kŸta Gopa˜la. Earlier, parikramlvlsi¨s were properly cared
for by the royal government.[]
From here up to S´u`lpa˜n˜i one has to walk through 80 kos [/SNP] 89 miles[] of difficult forest in which it is
difficult to find food. Those, who are worried for their stomach or men whose hearts tremble for fear for their
life or of thieves, may make necessary arrangements here. At the court of the mahlrlja of Ba¡va˜no´ there are
provisions for food.
[+SNP] The forest-dwelling Kol and Bho´l, who live here {between Ra˜jgha˜t and S´u`lpa˜n˜o´} on the banks of the
Narmada˜ pillage travellers. Therefore the travellers make arrangements here, such as provisions of food, and
proceed very carefully. Pious inhabitants store all the luggage of the travellers in their houses and when the
travellers have reached S´u`lpa˜n˜o´, they return to pick up their belongings.
The forest-dwelling Kol and Bho´l live on the banks of the Narmada˜. Earlier they lived on roots and fruits from
the jungle and also meat. Nowadays they have begun to live in tiny villages and have taken to agriculture. Still
they are using bows and arrows and are very skilled in using them. They shoot arrows, which never miss their
target. They also keep axes for cutting wood etc. If they see parikramlvlsi¨s who carry luggage, they go to
pillage them. To those, who do not carry luggage, to that kind of sldhus, they also give food. Earlier, a lot of
pillage and plunder happened here. Nowadays such incidents have become rather rare, but still occasionally
occur.
 10. Kalgha˜t to Haran˜pha˜l 107

One gentleman from Maha˜ra˜stra has undertaken a parikraml by foot and has written a very interesting book78
about it. From his memories he has narrated one incident from the jungle of S´u`lpa˜n˜o´: "At first, people warned
me that there, the forest-dwelling Bho´l would plunder me, but I did not carry anything of value. I had only a
kaman˜e¯`alu and a langoti¨. Sometime, I was sitting in one place, when a Bho´l carrying bow and arrow came and
lifted my kaman˜e¯`alu. I said: "Brother! I am a sldhu, if you take away my kaman˜e¯`alu, from where should I drink
water?" Then he put the kaman˜e¯`alu back and sat down. I said: "Brother! Why do you people plunder travellers,
who are on a parikraml? He said: "We are living here in the jungles and the mountains. What should we eat?
Narmada˜ maiyl is sending them to us, therefore we keep our things going by plundering them. Those people
will go somewhere else and get new things. Narmada˜ maiyl is sending them only for us. To those, who do not
carry anything, we give as much as we can."
Then I said: "I am hungry, will you give me something to eat?" He replied: "We eat meat. Will you eat the meat
of a crow?" I said: "Brother! I will not eat meat." Then he took me to his village and fed me roasted corn cobs."

Meghnldti¨rth ↓
Mlhltmya: RKS 73; RKV 35 (Meghana˜dato´rthama˜ha˜tmya)
At Meghna˜d there are two ancient S´iva temples on both banks of the middle stream of the Narmada˜. The story
of this ti¨rth goes: In the tretayuga there was Ra˜van˜a, the foremost devotee of S´iva, who was the son of the
daughter [/SNP] son of the son[] of Pulastya a¯˜si. He was very courageous. He married Mandodaro´, the daughter
of the demon Maya˜sura, who was the ruler of the Vindhya˜cal. Some time later they had a son. At the very
moment he was born, the boy made a thundering sound like that of a rain cloud. Therefore he was named
Meghana˜da. [+SNP] Like his father, he was a great devotee of S´iva. He did severe penance on the Vindhya˜
mountain and sang praises to S´iva.[] S´iva was pleased with his penance [+SNP] appeared before him[] and gave
him his two ltmalingas [/SNP] two s´ivalingas[]. [+NPA] He took them and set out to Lanka˜. Midway he had a
glance at Narmada˜ mli¨. Meghana˜da got very happy, took a bath and worshipped the lingas.[] Then he took a
path in the sky to go to Lanka˜, but [+SNP] when he was about to cross the Narmada˜[] one of the lingas slipped
from his hands and fell into the current of the river. Then Meghana˜da set up that linga and named the place
Meghna˜dto´rth (Reva˜khan˜«a 56).

Bhautighlt - (Goyad-) Gaurvlrtlsangam/Manorathti¨rth ↓

Here is the Ananges´vara [/SNP] Anganes´vara[] S´iva (Reva˜khan˜«a 40). [+SNP] This place is also called
Manorathto´rth.[]

Bi¨jlsenti¨rth ↓
Mlhltmya: Vasisthasamhita˜ 48 (?)
[+SNP] Ra˜van˜a was the foremost devotee of S´iva. In the tretayuga he once worshipped the eleven rudras
together with the eleven rudrln˜i¨s. They all were pleased. The rudrln˜i¨s asked him to choose a wish. [+SNP] It
is well-known that Ra˜van˜a had a thousand wives. From them he had 100000 sons and 125000 grandsons. It may
be supposed that he now may have wanted to limit {the growth of} his family.[] Ra˜van˜a said: "You please give
me a girl, who will eat the foetusses of all the other women." [+SNP] The rudrln˜i¨s were speechless.[] Then the
rudrln˜i¨s gave him a rudrln˜i¨ named Bo´ja˜sena {Bo´ja˜seno´}. She began to kill all the children. [+SNP] Eversince
the birth of children must have terminated in Lanka˜.[] After the killing of Ra˜van˜a [+SNP] by Ra˜macandra[],
S´ankara called Bo´ja˜sano´ [/SNP] Bo´ja˜seno´[] and told her to go to the banks of the Narmada˜ and do penance
(Va˜sisthasamhita˜ 48) [+SNP] and to protect foetusses at the very place, where the children were killed[].
Women, who perform any rite here, will not suffer miscarriages.
[-SNP] Two miles up from Bo´ja˜sen, the Pa˜n˜«avas have made a ti¨rth. While they were in the forest, the Pa˜n˜«avas
108 Narmada˜pradaksin˜a˜

have stayed here and have killed a wicked demon on the north bank. This place is extremely beautiful.[]

Haran˜phllghlt/Hiran˜yaphllghlt ↓
Here, Hiran˜ya˜ksa has done penance and obtained siddhi. [+SNP] Therefore this place is called Hiran˜yto´rth. Here
the Narmada˜ falls down over rocks and forms a number of streams which have engraved deep gorges. About one
mile further down these streams reunite again.[]
{parikraml continues p. 111}

North Bank •→ (NPA: 219-224; SNP: 150-154)

Haran˜phll ↑ (see Haran˜phllghlt/Hiran˜yphllghlt ↓, preceding entry)

Dharmrlyti¨rth ↑
While living in the forest, the Pa˜n˜«ava Dharmara˜ja [+SNP] Yudhisthira[] [-SNP] stayed here and made
numerous sacrifices. He also[] set up the Dharmes´vara S´iva.

Meghnldti¨rth ↑ (see Meghnldti¨rth ↓, above, p. 107)

Uri¨blgli¨sangam - Kotes´varti¨rth (Kun˜e¯`es´varti¨rth) ↑ (for other places of this name see above, p. 104 and
below, pp. 124, 135, 151, 162)
Mlhltmya: RKS 78 (Kun˜«ales´varamahima˜); RKV 41 (Kun˜«ales´varato´rthamaha˜tmya)
In ancient times, there was Kun˜«ada˜nava, the son of [-SNP] a[] kubera [-SNP] named Vis´rava˜. He was very
glorious. To obtain the fulfilment of his wish, he praised Lord S´iva. He made all kinds of hatayoga (sic!). S´iva
was pleased. He made him the rljl of the yaksas.[] [+SNP] He set up this place.[] If somebody gifts a cow here,
he will stay as many years in the rudraloka as the cow has hairs on its body (Reva˜khan˜«a 60). The S´u`lpa˜n˜o´
forest ends here on this bank of the Narmada˜. People who have gone via the upper way from Tilakva˜¡a˜ join the
regular parikramlpatha at this place.

Cikhaldl - Pao¯ckun˜e¯`ti¨rth ↑
Here are No´lakan˜thes´vara S´iva, Harihares´vara, [+SNP] Agnis´vara {Agno´s´vara}, which is the principal ti¨rth of
god Agni[] as well as a ghlt and a kun˜e¯`, which are on a rock in the Narmada˜. The story of this place goes: In
ancient times, all the great a¯˜sis jointly praised god Agni as the true form of the brahman. Agni was pleased and
granted them the boon, that everybody who undertakes a sacrifice here, will be liberated. Then all of them set
up the Agnis´vara (Reva˜khan˜«a 45).
The saptaa¯˜sis did penance here and obtained ltmasiddhi. God Agni resides eternally at this place.

Devmayti¨rth ↑
In the ldikalpa, the gods assembled at this place to set out on a Narmada˜parikrama˜ (Reva˜khan˜«a 47).

Bodhvla¯´l/Bljo¯l - Devpathlingti¨rth ↑
Mlhltmya: RKS 69.1-8
In the ldikalpa, when the devas started their Narmada˜parikrama˜ [+SNP] at this place[] they set up this linga
[/SNP] devamayalinga {sic!}[]. When they ended their parikraml they worshipped S´iva and Narmada˜ mli¨.
Many a¯˜sis have lived at this place and obtained the fulfilment of their wishes (Reva˜khan˜«a 47).
 10. Kalgha˜t to Haran˜pha˜l 109

Glngalldeghlt - Bagla¯´sangam ↑
Here S´iva's gan˜a, Nando´, has done penance and set up a Nandikes´vara S´iva (for similar places see above, p. 66
and below, p. 136 and p. 138.)

Akalvla¯´l - Vlgusangam - Vlgi¨s´varti¨rth ↑

Mlhltmya: RKS 67
In the ldiyuga a king Brahmadatta was born in the solar lineage. He made very many donations. At this place
he had made one hundred extremly great sacrifices with golden pillars (suvarn˜stambhvlle). In them, Brahma˜
and all the gods as well as all the a¯˜sis like Vasistha, Para˜s´ara etc. were present. Moreover, he had himself
weighed one hundred times against gold (suvarn˜atull) [+SNP] which he gave away afterwards[]. He has made
{the existence of} beggars disappear. [/SNP] By means of his donations, he satisfied strangers and all the
beggars[]. Nowhere else exists as wealthgiving a ti¨rtha as this one (Reva˜khan˜«a 43)[/SNP] 46[]. At this place
is the Va˜gusangam, where Camun˜«a˜devo´ resides forever. [-SNP] The curses lying on ten kings such as
Man˜ibhadra etc. were undone at this place. Whoever bathes here will not be reborn.[]

Semardlghlt - Di¨ptikes´varti¨rth ↑
In the ka¯˜tayuga, Brahma˜, Visn˜u and Mahes´a, these three praised the thousand names of god. God was pleased.
The three gods wished, that they should be freed from the fear of the daityas. God made the three of them free
of fear. Then the three gods together set up [+SNP]the s´ivalingas of[] Do´ptikes´vara, Narmades´vara, Amares´vara,
S´ukles´vara and so on.
[-SNP] Moksada˜ Bhava˜no´ also resides at this place. At this very place reside Omka˜ra, Bilva˜mŸka, S´ukles´vara,
BhŸgvo´s´a and Do´ptikes´vara. Just to listen to this story is like {undertaking} a Va˜jasaneya sacrifice[]
(Reva˜khan˜«a 48).

Pereka˜haa¯´/Perkhea¯´a - Klnka¯´iylsangam - Visn˜uti¨rth ↑

This is the foremost ti¨rth of vaisn˜avas and a particularly powerful place for practitioners of yoga. Its story goes:
In the ldikalpa, Brahma˜ [-SNP] first did penance and then[] undertook a great sacrifice here. At that time the
daityas, disguised as brlhman˜as, intruded into the sacrifice and started to harrass the participating brlhman˜as.
They started to take away the necessary materials. On seeing this, with the help of Visn˜u, Bra˜hma hit them and
chased them away. Eversince this ti¨rtha has fulfilled the wishes of many people [/SNP] is known by the name
of Visn˜uto´rth[] (Reva˜khan˜« 49).

Baa¯´lvardhlghlt - Varlhes´varti¨rth ↑
Mlhltmya: RKS 68 (?)
In the varlhakalpa, there was a daitya named Jata˜sura. [+SNP] By making severe penance[] He had wrested a
boon from S´iva [+SNP] to become invincible[]. [+SNP] Therefore his arrogance became too much.[] He always
kept 10 karoa¯´ daityas with him. He defeated the gods and took the vedas [+SNP] and the earth[] down to the
nether-world. On seeing this, god Visn˜u took the form of a boar, killed him and rescued the vedas along with the
world. Then he came here and set up the Vara˜hes´vara S´iva (Reva˜khan˜«a 46).
{Note: The reference to Reva˜khan˜« 46 is unclear. There seems to be no reference to a Vara˜hes´varato´rtha in any
of the Reva˜khan˜«a versions.}

A¯˜ddhes´varti¨rth (Aditi¨s´varti¨rth) ↑ (see Ldityes´var, below, pp. 142, 163)

In the ldikalpa, the mother of all the gods, A˜diti, did severe penance for a thousand divine years, for the welfare
of the world. [+SNP] She set up this place, therefore it is also called Adito´s´varto´rth.[] Because of her penance she
110 Narmada˜pradaksin˜a˜

got two sons, Su`rya and Candra (Reva˜khan˜«a 46).

Mlnsangam ↑

S´ukles´var - Saurti¨rth ↑ (see S´uklghlt - S´uklti¨rth ↑ above, p. 77 and S´uklti¨rth ↑ below, p. 162)
Mlhltmya: RKS 69, 70; RKV 60 (A˜dityes´varato´rtha) (?)
This ti¨rth is the main centre for the worshippers of Su`rya. Its story goes: In ancient times, the a¯˜si Kus´a did
penance for god Su`rya. The god was pleased [+SNP] and appeared before him[]. He granted him the boon, that
all the wishes of devotees will become true at this place [/SNP] that he would live forever at this place and that
all persons with disabilities {and diseases} will be healed here[]. Persons who are blind, deaf, hunch-backed,
infested with leprosy and so on will obtain their desired fruit here [+SNP] if they worship Su`rya[] (Reva˜khan˜«a
55).

Hatnor - Dlrukes´varti¨rth (see Dlrukes´varti¨rth ↑, above, p. 103 and below, p. 158)

Mlhltmya: RKS 74; RKV 36 (Da˜rukato´rthama˜ha˜tmya) (?)
In an ancient age, the a¯˜si Da˜ruka lived here [+SNP] all his life doing penance and subsisting only on roots and
fruits[] and observed the vlnaprasthls´ramadharma until the time of his death. He attained ltmasiddhi. If one
stays here subsisting on fruits and observing the varn˜ls´ramadharma, the fruit of a stotrlyan˜i¨ [/SNP]
stotrlpan˜i¨[] sacrifice is obtained. Many sacrifices have been undertaken here, whose ashes still issue {from the
ground} (Reva˜khan˜«a 52).
{Note: It is unclear which legend of the RKV/RKS might belong to this place.}

Khujl - Kubjlsangam - Bilvlma¯˜kti¨rth/Bilvlmrakti¨rth ↑ (see Kubjlsangam ↓, above, p. 79)

Mlhltmya: Vasisthasamhita˜ 56; RKS 21 (kubjamlhltmya), RKS 22 (bilvlmrakotpatti) RKS 23, 24
(kubjamlhltmya)
Here is the Kubja˜ kun˜e¯` and five large statues of god Visn˜u and one of Nages´vara. [+SNP] The story of
Kubja˜sangam goes: In ancient times, Dadho´ca [/SNP] Dadho´ci[] was the rljarsi of the mahlrljl of Ujjain. He
[-SNP] had handed over the kingdom to his sons and[] came to the Bilva˜mŸkto´rth to do service [/SNP]
penance[]. Some time had passed, when the daityas defeated the devas and chased them. Finally, for fear of the
daityas, the devas came to Dadho´ca [/SNP] Dadho´ci[] a¯˜si's ls´rama for refuge. They kept their weapons at his
place and went to see Na˜rada. They praised Na˜rada and pleased him. For the salvation of the devas, Na˜rada went
back to Dadho´ca [/SNP] Dadho´ci[]. Na˜rada then asked him about what could be done to help the devas. The a¯˜si
said: "By doing penance on the bank of the Narmada˜, my bones have become {hard} like diamond
(vajrasamln}. If one would make weapons out of them, then everything would turn good [/SNP] the asuras can
be defeated. Then Na˜rada went to inform the devas about it[]. When they heard this, Indra and all the gods
appeared. [-SNP] They asked the a¯˜si to give his bones for the sake of the welfare of the world. For the sake of
the welfare of the world, the a¯˜si agreed. Then, on the advice of the a¯˜si they called a klmadhenu.[] She cleaned
the bones by licking them [/SNP] the body of the living a¯˜si[] repeatedly with her tongue. Then Indra made a
thunderbolt (vajra) and killed the daityas. Since then, this Kubja˜sangam is famous in the world.
In the middle of the Narmada˜ is the extremely beautiful island of Dharmpuro´. There is the Bilva˜mŸkto´rth. Once
upon a time, 108 virgins have done penance here and attained siddhi. The story goes: In ancient times, Pa˜rvato´
had a dispute with her [+SNP] 108[] female companions. The companions all left Pa˜rvato´, came to
Kubja˜sangam, did penance and worshipped S´iva with one karoa¯´ bilva leaves and one karoa¯´ mango leaves. S´iva
was pleased. The maidens obtained siddhi [/SNP] the fruit they desired[]. Eversince S´iva is known by the name
Bilva˜mŸka. Then [+SNP] the maidens became goddesses and[] Can˜«ika˜ went to Haridva˜r, Vis´a˜la˜kso´ to Ka˜s´o´,
 11. Hiran˜pha˜l to Sindu`ro´sangam 111

Lingadha˜rin˜o´ to Naimisa˜ran˜ya, Lalita˜ to Praya˜gra˜j, Ka˜muka˜ to Gandhama˜danaparvat and Kramada˜ to

Ma˜nasasarovar [/SNP] Ma˜nasarovar[] to reside in their favourite places.
[-SNP] After this story was told by Ma˜rkan˜«eya to[] the king of Meghavanayajo˜aparvat, Rantideva, [+SNP] the
latter[] made a big sacrifice at this place in order to erase his offences like killing a cow etc. At the place where
the sacrificial pot was placed, Kubjes´vara S´iva appeared. About one kos in all directions around this sangam,
one and a quarter karoa¯´ s´ivalingas are placed. Therefore this area is also called S´ivaksetra (Reva˜khan˜«a 41).
{Note: While the place is very prominently described in the RKS, it is of no importance in the RKV.}

[+NPA] Paglrl ↑
Here the location of Cakrkun˜« Gan˜es´a is worth to be seen.

Klli¨blva¯´i¨ ↑
The beautiful Ma˜n˜«avga¡h forest commences here.[]

Mln˜e¯`avgaa¯´h - Ni¨lkan˜tr´ S´iv/Mln˜e¯`avgaa¯´h Revlkun˜e¯` ↑

The fort at Ma˜n˜«avga¡h is well-known from history. The battle between A˜la˜ U`dal and Jambhara˜ja˜ has taken
place here. Here is a temple of Ra˜ma, the Reva˜kun˜«, the Kama˜lkun˜«, a huge step-well etc. The colossal statue
of Ra˜ma is unique in its beauty in the whole Narmada˜khan˜« {sic!}. The No´lakan˜tha Maha˜deva temple was built
during the reign of Akbar in the Hizro´ year 1009.
{Note: The NPA states in a footnote (NPA: 224, note), that Ma˜n˜«avga¡h is not included in the original route of
the parikraml, because "(...) one may deviate (...) on the north bank not more than three yojanas, i.e. twelve gau
(seven miles) from the river" (see above, p. 48, 2.) The SNP likewise states: "Because of the Revlkun˜e¯`, some
people who are on a Narmadlparikraml come here. It is eight miles away from the Narmadl. However,
according to the rules, people on a padyltrl may not go more than seven miles from the Narmadl to the north."

[+NPA] Lohlryl ↑
Sundrel ↑[]
{parikraml continues p. 101}

11. Haran˜phll to Sindhri¨sangam (Maps A11-C11)

South bank ←• (NPA: 138-139; SNP: 81-82)
{This is the most difficult stretch of the parikraml; accordingly, the region is almost devoid of ti¨rthas}.
Khlryl ki¨ cauki¨ ↓
Bahldalcauki¨ - Bahldalsangam ↓
Bhucegl¯v - Naktl ki¨ cauki¨ - Udi¨sane¯´am - Sldri¨ ↓
Damkhee¯`l - Khle¯`lsangam ↓ {this place belongs to Maha˜ra˜stra}

Pen˜e¯`rl - Hlpes´var/Hanses´varti¨rth ↓ (see Hlpes´var - Hanses´var - Hapyes´var, below, p. 112)

E¯`aheri¨sangam/E¯`ehri¨sangam ↓
Sindhri¨sangam ↓
{parikraml continues p. 112}
112 Narmada˜pradaksin˜a˜

North Bank •→ (NPA: 218-219; SNP: 149)

Katkhea¯´lghlt ↑
Here, Skanda [+SNP] Ka˜rtikeya[] has done penance.

Hatni¨sangam ↑
The Pa˜n˜«avas and numerous a¯˜sis [/SNP] rljls[] have made sacrifices here. Their ashes still issue {from the
ground}. There is Baijana˜tha S´iva here.

Hlpes´var - Hanses´var - Hapyes´var ↑

Mlhltmya: Vasisthasamhita˜ 34
[+SNP] This place once lay in the Chota˜ Udaypur kingdom[]. The Apyes´vara temple is beautifully built and has
22 pillars. Nearby, in the house of the mahlrljl of Chota˜ Udepur the hunger of parikramlvlsi¨s is quenched.
The story of this ti¨rtha goes: In an ancient kalpa, when Indra was still afflicted with the offence of killing
VŸtra˜sura [/SNP] brahmahatyl[], Brahma˜ divided this offence into four shares [+SNP] and distributed one share
each on the earth, the trees, the water and on women[] and thereby purified Indra. One share of the offence fell
on Varun˜a [+SNP] the Lord of the waters[]. Therefore Varun˜a felt extremely uneasy. He came here, did severe
penance by which he pleased S´iva, and got released from all his offences. At that time Varun˜a set up this ti¨rtha
on the advice of S´iva and created the Varun˜a˜sangam (Vasisthasamhita˜ 34).
{Note: According to the table of contents of the Vasisthasamhita˜ found in the SNP, Vasisthasamhita˜ 34 is about
Ha˜pes´var and an Apyes´vara temple. Bu®e's Vasisthasamhita˜ adhylya 34 is about Kuma˜res´vara but contains
references to A˜pes´vara in the text, which is probably a synonym of the former.}

Devdi¨ - Bln˜ganglsangam
Mlkarkhea¯´l
{parikraml continues p. 108}

12. Sindhri¨sangam to Bhalod (Maps A12-D12, D14)

South bank ←• (NPA: 139-163; SNP: 82-107)
{In the following two sections (12 and 13), the location of ti¨rthas gets confusing as their number increases
excessively. This is due to the fact, that from the Gujara˜t border up to the sea, we are concerned with towns,
where clusters of ti¨rthas are located.}

S´hlpln˜es´var - S´hlpln˜es´varti¨rth ↓
Mlhltmya: RKS 84-91, RKV 44-58; RKV 198 ( (with parallels to RKV 198.64-92 in RKS 62.2-26);
[-SNP] This temple is very ancient. It stands in the middle {of a group of three temples} and faces west. To the
north is the Kamales´vara and to the south the Ra˜jara˜jes´vara. Behind the temple are two small shrines of the
Pa˜n˜«avas, but there is no Draupado´ {in them}. Further south from the Kamales´vara there are two small temples
along with the saptaa¯˜sis, but there is also no Arundhato´ in them. There is a stone inscription in the S´u`les´vara
temple in which it is written that the renovation of this temple was undertaken during the reign of
Vindhya˜cala˜dhipato´ king Ra˜jasimha, in the year samvat 1829, s´aka 1695 {i.e. c. 1772 CE}.79
The S´u`lbhedto´rth was made for the protection of righteous people. Any rite performed here will be increased
karoa¯˜s of times. To hear the name of this ti¨rth alone reduces any offence to ashes. This ti¨rth extends five kos.
This ti¨rth is situated on the south bank of the Reva˜ on the BhŸgu mountain. It is the foremost ti¨rth on earth. Of
all the ti¨rths, S´ankarajo´ has founded this one first. The pltllagangl which rises here is called Bhogavato´. At the
place, where S´iva has struck with his tris´hl, this river comes out and falls into a kun˜e¯`. There is a nirvln˜a stone,
 12. Sindu`ro´sangam to Bha˜lod 113

whose power is indescribable and where infinite ti¨rths reside. The protector of this ti¨rth is Gan˜es´a. Here reside
Koto´linga {a koti of lingas?}, the twelve Su`ryas and the mlrudgan˜a.[]
The story of this place was told by S´iva himself to rljl Utta˜napa˜da: [+SNP] Brahma˜'s son Kas´yapa and his wife
Diti had progeny, who were daityas, dlnavas, asuras. One of them,[] [-SNP] Brahma˜'s grandson,[] the daitya
Andhaka˜sura was very frightening [/SNP] their leader[]. On the banks of the [+SNP] Bhagavato´[] Bhagiratho´, he
did severe penance of smoking {inhaling or standing in smoke?} for a thousand years. He stood on one leg
[+SNP] fasting[] for a thousand years. He made the pao¯clgni for a thousand years and for a thousand years he
practised yoga. Up to that time [/SNP] till today[] no one had ever undertaken such a penance. Due to this,
smoke issued from his forehead. This smoke spread and spread [+SNP] in the world[] and finally reached mount
Kaila˜s´. Then Pa˜rvato´ asked S´iva: "Where does that smoke come from?" S´iva explained it to her. Pa˜rvato´ said:
"Why do you make him suffer for so long? You should grant him a boon." S´iva replied: "I was practising yoga
and therefore I just forgot about him. Let us go to see him." Then both went to him. [+SNP] When they came
there, he was lost in his penance.[] S´iva made him gain consciousness and asked him to choose a wish. The
asura said: "Whoever comes before me shall be defeated. [+SNP] Nobody shall be able to defeat me[]."
S´ankarajo´ [+SNP] said: "This is impossible." He[] refused and asked him to choose another wish. On hearing
this, the daitya became [+SNP] extremely unhappy and[] fell unconscious. On the advice of Pa˜rvato´, S´iva gave
him back his consciousness and said. "With the exception of god Visn˜u, you shall now be able to defeat
anyone." The daitya was pleased and praised S´iva. Then he went back to his capital and, with the help of that
boon, began to harrass all the [+SNP] three[] worlds [+SNP] and conquered them[]. He waged a war against
Indra and the devas and snatched all their wealth and women. [+SNP] Then all the devas went to god Visn˜u for
refuge. He said: "How could I do anything about a boon S´iva has granted? Only S´iva himself can help you in
this matter." Then they all went to S´iva and asked him for help.[] When S´iva got to know all this, he said to
Pa˜rvato´: "[+SNP] My dear. I had told you beforehand that granting that wish would lead to trouble.[] Now tell
me, what will you [/SNP] shall we[] do?" [+SNP] Pa˜rvato´ replied: "You should do what is for the welfare of the
world and for the welfare of this daitya as well."[]
At that time, because of the challenge posed by god Visn˜u, the daitya called upon S´iva for a fight. [+SNP] S´iva
got enraged and[] they got engaged in a fierce battle. Finally, S´ankarajo´ split the daitya's body with his tris´hl.
Then the daitya praised S´iva. S´iva was pleased gave him his own form and made him a member of his gan˜as.
Then he said to the devas: "[+SNP] Although he was an asura, he was the grandson of Brahma˜.[] My tris´hl is
stained with the blood of a brlhman˜a and has become impure. This offence of brahmahatyl must be removed
and the tris´hl be purified." Then S´iva and all the devas went to every ti¨rtha and began to wash the tris´hl, but the
stains of blood would not come off. Then they came to the Narmada˜, but at no ti¨rth on both banks, the stains
could be washed off. Finally, they came to the BhŸgu mountain and struck the tris´hl on the mountain. The
mountain was pushed down to the nether-world (pltlla) and the stains of blood fell off the tris´hl. At the place,
where the tris´ul struck, the Sarasvato´ganga˜ appeared and began to flow down into the Narmada˜. Here is the
Brahmes´vara linga which was set up by Brahma˜. To the south of it god S´esas´a˜yo´ resides. Where the s´hl struck,
also a kun˜e¯` appeared, which will stay forever in the Narmada˜. Its name is cakrati¨rth. The 108 ksetrapllas reside
here forever. Offenders may not bathe here. It possesses the power of the pao¯cati¨rtha and KŸsn˜a˜ven˜o´sangam of
Gaya˜. The king of Ka˜s´o´, Citrasena, has attained siddhi here.
At the place where S´iva has created his nandi¨gan˜a, there is the Ra˜jara˜jes´vara temple. One should read the
adhylyas on the S´u`lbhedto´rth of the Reva˜khan˜«a (Reva˜khan˜«a 63-73). Before proceeding on the parikraml, one
should go one mile to the south and circambulate the Bha¯˜gutunga hill and visit the Devganga˜.
[+SNP] Among all the great and powerful ti¨rths on the Narmada˜, this is the greatest and most powerful. {Very
likely because it is so difficult to reach.} Its account is given in adhylyas 63-73 of the Reva˜khan˜«a of the
Va˜yupura˜n˜a {sic!} and in adhylyas 85-91 of the Reva˜khan˜«a of the Skandapura˜n˜a.[]
114 Narmada˜pradaksin˜a˜

{Note: The reference to S´u`labheda ti¨rth and its mlhltmya in RKV 44-58 and RKS 84-91 belongs to Tris´u`lbhed
ti¨rth, (see Tris´hlbhedti¨rth/Tris´hlghlt ↓ above, p. 68) and not to this S´u`lpa˜n˜es´vara. It is unclear whether this
is a mistake or a deliberate relocation of these legends. The cited legend of Andhaka˜sura is found RKV 45 and
indeed belongs to the place near Tripuro´. The legend given in RKV 198 is about the a¯˜si Ma˜ndavya in whose
ls´rama a lot of stolen goods are found and who is therefore being punished by the king and tied to a stake until
he is almost lethally exhausted. In the end he is salvaged and restored to former glory. A similar story, but with
some other twist to it, is narrated under Ankles´var - Mln˜e¯`avyes´var, below, p. 146. RKV 198, too, cannot be
related to this place, because the legends in these high numbered adhylyas are all situated around Bha¡u`c,
further downstream.}

{The SNP includes the following two places in the pao¯ckros´i¨ yltrl of S´u`lpa˜n˜es´var}
Rudrakun˜e¯` ↓
At the foot of the BhŸgutunga hill, at the Rudrakun˜« is the cave of Ma˜rkan˜«eya, where he has done penance.

Cakrti¨rth ↓
Nearby is the huge statue of Ran˜acho«a which is made from black stone. The temple is in a very bad condition.
The pao¯ckros´i¨ of S´u`lpan˜es´var is regarded to reach up to Cakrto´rth.

Mokha¯´i¨ - Moksganglsangam ↓
Here is a very small river. The place is said to be extremely beautiful (Va˜yupura˜n˜a Reva˜khan˜«a 76).

Ullhkti¨rth ↓
In ancient times, an owl lived at this place [+SNP] in a cave on the banks of the Narmada˜[]. While living at this
place, a thousand years passed. [+SNP] The crows, who lived here in the forest, hated this owl, but they did not
know, where it was living. They searched a long time and[] unfortunately, the existence of its cave became
known to the crows living in the forest. Then they filled the entrance of the cave with wood [+SNP] which they
had carried in their beaks[] and set it on fire [+SNP] with a burning piece of wood, they had brought from
somewhere. Because of the flames, the owl came out of the cave. But because it had to cross the flames,[] the
[+SNP] wings and[] body of the owl caught fire. For fear, the owl flew to a nearby kun˜e¯`, fell into it and died. [-
SNP] The name of that kun˜e¯` is ga¯˜dya¯˜ha¯˜day {wrong, obviously meaning ga¯˜dhraha¯˜day, but this means vulture's
heart}[] Some time later, this owl was {reborn as} the rljl of Ka˜s´o´. He remembered his earlier existence.
Therefore he came to search for this ti¨rth. When he had found it, he made a sacrifice, a donation and penance
and obtained siddhi (Reva˜khan˜«a 77).
{Note: The reference to Reva˜khan˜«a 77 remains obscure.}

[+SNP] Gorlghlt ↓
Formerly this was an ordinary, small village. But because of the government's Narmada˜ dam project, this has
now grown into a town, equipped with modern facilities. "Gora˜ Colony" is a large settlement for the employees
of the dam project. By the time the dam will be completed, many of the temples and ti¨rthas on the banks of the
Narmada˜ will get submerged in the water.[]

Pipriyl - Pippalldls´ram ↓ (see Pi¨tlmli¨ - Pipples´varti¨rth - Pippalldls´ram/Pi¨tlmlli¨, above, p. 103)

Here ends the S´ulpa˜n˜o´ forest. The story of this place goes: The a¯˜si Pippala˜da was a great mahltml. He did
penance for S´iva at this place. S´iva was pleased and granted him a boon. Pippala˜da requested S´iva that the
wishes of all the devotees who do penance at this place shall be fulfilled. [/SNP] that S´iva should forever reside
 12. Sindu`ro´sangam to Bha˜lod 115

at this ti¨rtha.[] S´ankarajo´ happily agreed (Reva˜khan˜«a 80).

{Note: The reference to Reva˜khan˜«a 80 is obscure.}

Indravln˜o - S´akrti¨rth ↓ (see Baa¯´vlnl - S´akrti¨rth ↓, below, p. 127)

Mlhltmya: RKV 61 (S´akres´varato´rthama˜ha˜tmya)
The story of this place goes: [+SNP] Once upon a time there was a daitya JŸmbha˜sura. He has made such
servere penance that his power became so great, that he drove Indra out of heaven.[] After he had snatched away
Indra's kingdom, Indra came to this place and did penance. S´iva was pleased and gave him the power by which
Indra subsequently was able to kill JŸmbha. Then Indra set up the S´akres´vara [+SNP] s´ivalinga[] here
(Reva˜khan˜«a 82).

Rlver - Vylses´var/Vaidyanlth ↓
The story of Vya˜ses´vara goes: When Vya˜sa [/SNP] Vedavya˜sa[] came to S´u`lpa˜n˜es´var ti¨rth, he [+SNP] also
came to this place stayed a couple of days and[] set up this ti¨rth in his name for the welfare of the world
(Reva˜khan˜«a 84).
To the east of Vya˜ses´vara is Vaidyana˜tha. The story of Vaidyana˜tha goes: In the ldikalpa, in order to obtain the
knowledge about medicine, [+SNP] the physicians of the gods,[] the As´vino´ princes did penance here and
obtained siddhi. [+SNP] Thereafter they set up the Vaidyana˜tha S´iva.[] For everyone, who studies the science
of medicine, it is compulsory to visit this place (Reva˜khan˜«a 84).

Shrajvar - Lnandes´varti¨rth ↓
Mlhltmya: RKS 96; RKV 65 (A˜nandes´varato´rthama˜ha˜tmya)
[+SNP] The asuras obey to all the desires of their body, accordingly they also get sexually attracted.[] Once
upon a time Sura˜ntaka, JŸmbha, Candrapo´«a and other daityas [+SNP] thought: "Pa˜rvato´, the faithful wife of
S´iva, is extremely beautiful. So they[] planned to abduct Pa˜rvato´. [+SNP] They went to S´iva, but S´iva
immediately got aware of their evil plans and he started a fight with them.[] They fought a fierce battle for a
hundred years [+SNP] but S´iva could not defeat them[]. Then Pa˜rvato´, thinking that S´iva could only kill the
daityas with his tris´hl, handed it over to him. Then S´ankara killed them all with his tris´hl. At that time, all the
devas praised S´iva, and S´iva who was full of joy, took the form of Bhairava and began to dance along with his
gan˜as and set up his linga [+SNP] which came to be known as A˜nandes´vara[] (Reva˜khan˜«a 86).

Mltrti¨rth/Mlta¯˜ti¨rth ↓ (for other places of this name see below, pp. 139, 150, 158)
Mlhltmya: RKS 96; RKV 66 (Ma˜tŸto´rthama˜ha˜tmya)
Once upon a time the saptamlta¯˜kls did penance for S´iva. S´iva was pleased and granted them a boon. They
requested S´iva, that the enemies of the gods, the rlksasas be killed and that this place, where he got pleased {by
their penance}, should become a tirtha. Then the saptamlta¯˜kls set up each member of their group here. The
wishes of barren women or women who suffer miscarriages are fulfilled here. For the respective rites, see the
Narmada˜ma˜ha˜tmya {sic!}(Reva˜khan˜«a 87).
{Note: RKV 66 contains only about ten verses of the RKS 96 version.}

Narmadlti¨rth ↓
In the ldiyuga [/SNP] satyayuga[] there was a rljl of the solar lineage, Das´aratha. [+SNP] Some hostile rljls
united and attacked his empire. With great bravery he confronted them.[] He fought with his enemies for 30
months. Finally, when his treasure was completely spent and his warriors were all killed, he fled his castle
together with his wife and son and went into the forest. Some days later his wife and his son left him {to take
116 Narmada˜pradaksin˜a˜

refuge somewhere else}. The rljl stayed back alone. Exceedingly stricken with grief, he came to the bank of the
Narmada˜. In order to kill himself, he jumped into a deep pool with his hands and feet tied. Immediately, the
Narmada˜ herself ejected him and consolingly spoke to him: "Don't take this bold step!" Then she gave him a
piece of wood and a jewel. Then she said: "With the help of these items your task will be fulfilled. If your goal
is achieved, you must come back and return them to me." [+SNP] The rljl was very delighted.[] Then the king
set up a statue of the Narmada˜ at the place and went back to his dominions. When he arrived there, he saw that
his enemies had been defeated [+SNP] by itself and had fled[]. His wife and son had already returned to his
capital. [+SNP] Even his earlier wealth, treasures and prosperity had been restored.[] Then all together praised
the Narmada˜ [/SNP] Then the king went to the bank of the Narmada˜, worshipped her and promised to always
be devoted to her. Eversince this place is known as Narmada˜to´rth.[] (Reva˜khan˜«a 87).
{Note: There is no legend about one Das´aratha in the Reva˜khan˜«a versions.}

Mun˜e¯`es´varti¨rth ↓
Mun˜«a, the gan˜a of S´iva has appeared at this place. [+SNP] He has set up this s´ivalinga.[] Once upon a time,
[+SNP] S´iva had gone out somewhere, so[] Mun˜«a was requested to care for the protection of Pa˜rvato´. [+SNP]
S´iva told him: "You must stay here alert and care for her security." Then S´iva went away. At that time a battle
between the elephants of the jungle broke out. [/+SNP] Because of curiosity, Mun˜«a forgot about his task.[]
Mun˜«a went there [+SNP] to watch the battle of the elephants and stayed there for a long time[]. Meanwhile
S´ankara came back, but could not find Mun˜«a. He became very angry. [+SNP] Incidentally, at this very moment
Mun˜«a returned. S´iva asked him: "Why have you abandoned your duty? Where did you go?" Mun˜«a folded his
hands and replied: "Lord! Out of curiosity I had gone to watch the fight of the elephants." S´iva said: "Just
because of curiosity you forgot about your task and abandoned your duty in the manner of an ordinary man?"[]
Then he cursed Mun˜«a: "You will be reborn as a human being." When he heard this, Mun˜«a lost his nerves and
[+SNP] repeatedly[] begged for forgiveness. Seeing this, Pa˜rvato´ felt pity for him. She calmed S´iva's mood and
S´iva said: "[+SNP] It is impossible to take back a curse I have once pronounced. So[] he will be born as a
human being but into a brlhman˜a family. There he will remain conscious of his erstwhile indentity. Then he
will go to the bank of the Narmada˜ and do penance there [+SNP] and set up my linga in his name[]. Then he
will be released from this spell and restored to his original rank." Then Mun˜«a was reborn, everything happened
as S´iva had said, and in the end Mun˜«a joined the service of S´iva again (Reva˜khan˜«a 88).

Rlmpuri¨/Rlmpurl - Anle¯`vlhi¨sangam/Anae¯`vlhi¨sangam ↓
Once upon a time, the daityas disturbed S´iva and Pa˜rvato´ very much [+SNP] who were lying in bed[] at night
time. So they had the gan˜a Nando´ guard their gate. [+SNP] Nandes´vara repeatedly tried to explain to the daityas,
that the god was taking a rest and that they should stop disturbing him. But they would not listen. In the end a
fight broke out between them.[] All night long, the daityas kept on fighting with Nando´, but up to the morning
Nando´ managed to put them all to flight [/SNP had killed them all with his horns[]. He had made a deep pit with
his hooves. From this pit this [+SNP] Ana«va˜ho´[] began to flow. Because of the strain [+SNP] of fighting all
night with the daityas[] Nando´'s body was sweating heavily. The sweat ran down his body into the water of this
river [+SNP] and further down it merged with the Narmada˜.[] In order to calm Nando´'s wrath the gods poured
water over him. [/SNP] As a sign of appreciation of his boldness, the gods poured water over Nando´. This
calmed down his wrath.[]

Bhi¨mes´var ↓ (see Tume¯`i¨ - Bhi¨mes´varti¨rth ↓, below, p. 116, 120)

Mlhltmya: RKS 101; RKV 77 (Bho´mes´varato´rthama˜ha˜tmya)
This is a very powerful ti¨rth. In the ldiyuga [/SNP] satyayuga[], there was a glorious rljl of the lunar lineage
 12. Sindu`ro´sangam to Bha˜lod 117

named Bho´ma. After him, there were three more rljls of this lineage named Bho´masena up to Bho´ma, the son of
Kunto´. [/SNP] The Pa˜n˜«ava Bho´ma was the third Bho´ma of the lunar lineage. This story is about the first
Bho´ma.[] Once upon a time, this rljl went on a hunt [+SNP] in the dense forests of the Narmada˜[] and, while
hunting, he came to the bank of the Narmada˜. There, he performed some pious rites and later sat down under a
Vata tree [+SNP] in the shade[] to take a rest together with his companions [+SNP] who rested at another
place[]. At that time [+SNP] the king saw that[] an extremely lovely young woman came out of the water and
near to the rljl. [-SNP] She was Narmada˜.[] The king [+SNP] was greatly astonished and[] asked her: "Who are
you? [+SNP]"Why do you wander about alone in this dense forest?"[] Reva˜ replied: "King! I am Narmada˜, the
daughter of S´iva. I want to marry you!" The rljl replied: "All the gods [+SNP] yaksas, gandharvas, siddhas,
a¯˜sis and munis[] worship you. [+SNP] You are worshipped in all the three worlds.[] I am just an ordinary human
being. How can you have this wish? [/SNP] How could a marriage between us be possible?[]"
Narmada˜ replied: "King! [+SNP] This is in accordance with the rules.[] At times I have to do something like
this, in order to help the gods accomplish their goals. If my task is fulfilled, I return to my own abode. At present
such a cause has occured again." At first, the rljl refused, but on {further} explanations of the goddess, the rljl
finally agreed to the marriage. Then the marriage took place according to the rules.
[-SNP] On the request of Yudhisthira, Ma˜rkan˜«eya explained the reason for that marriage.[]
"Once upon a time, when the paramltma Naraharo´ had killed the daitya Hiran˜yakas´yapu, there was in his family
a daitya named Gaganapriya. [+SNP] Gaganapriya was the son of the lord of S´on˜itapura, Ba˜n˜a˜sura. Ba˜n˜a˜sura
was the son of Virocana, who was the son of Prahla˜da, who himself was the son of Hiran˜yakas´ipu.[] By making
severe penance he had pleased Brahma˜, who granted him a chariot, with which he could move anywhere and the
power to defeat everyone, gods, asuras and men. But Brahma˜ refused to grant him invincibility.
The background: once upon a time, all the gods had gone to worship S´iva. Among them was also Agni, who was
looking at Narmada˜, who was sitting to the left of S´iva. He had fallen in love with her, which S´iva immediately
noticed. S´iva cursed him: "[+SNP] You are having human desires.[] You shall be reborn as a human being."
When he heard this, Agni worshipped S´iva. S´iva then said: "You shall be famous in the world of mortals
{ma¯˜tyuloka} as rljl Bho´ma and this Narmada˜ will become your wife. You will have a son from her womb, who
will once be of great service to the gods. At that time, you will be released from this spell." After some time
everything happened like that.
{Back} here, because of the boon granted by Brahma˜, the daitya Gaganapriya made the gods run away and
began to misbehave. [+SNP] His arrogance had grown out of proportion and he had conquered the three
worlds.[] The gods came to Brahma˜ for protection [+SNP] and told him all about the cause of their grief[].
Brahma˜ said: "[+SNP] All this hue and cry won't help.[] Only effort will help. Look at the example of Dhruva
and others. [+SNP] Because I had granted him a boon,[] this daitya cannot be killed neither by demons, gods or
men. But the son of king Bho´ma and Narmada˜ will be able to kill this daitya. This boy will be born in the house
of Bho´ma rljl and his name will be Duµs´amana. [+SNP] In one of his earlier births he was the son of Varun˜a
named Puskara.[] For some reason, he was once cursed by Indra: "You shall be reborn as a human being." On
his repeated pleading Indra added: "I also have to be reborn as a human being. But you shall be born as the son
of mahlrljl Bho´ma and the superior river Narmada˜. You shall be valorous and do penance and strictly obey to
the dharma. Therefore you shall be of great service to the gods." This Puskara will be born to Bho´ma and
Narmada˜ and his name will be Duµs´amana. With his help Gaganapriya will be killed."
When they heard Brahma˜'s prophecy, the gods began to do penance. Some time later Bho´ma had a son with
Narmada˜. He was named Duµs´amana. When the boy was sixteen years old, he did severe penance on the bank
of the Narmada˜. S´ankara gave him the power to kill the daitya {or daityas} he had asked for. Then the son of the
Narmada˜ went to S´ron˜itapura [/SNP] S´on˜itapura[] and killed Gaganapriya, the grandson of Prahla˜da
(Reva˜khan˜«a 88).
118 Narmada˜pradaksin˜a˜

{Note: The respective mlhltmyas contained in the Reva˜khan˜«a versions are rather short, just explaining some
rites to be performed. None of the Reva˜khan˜«a versions contains the story about Gaganapriya. Not even the
name is to be found in any of the Reva˜khan˜«a versions. RKS 101 and RKV 77 belong to Bho´mes´var, below, p.
116, 120. Besides, here is one of the cases, where the legend as given in the NPA is unintelligible to any
uninformed reader.}

Arjunes´var ↓
Close to Bho´mes´vara is the Arjunes´vara [+SNP] s´ivalinga[].
In the Hayhay family was born the glorious rljl of Mahismato´, Sahasra˜rjuna [/SNP] Sahasraba˜hu.[] [+SNP] His
capital was the city of Ma˜hismato´ on the banks of the Narmada˜[]. This king [-SNP] was as powerful as Ba˜n˜a˜sura
and he[] was a devotee of S´iva. Once upon a time Ra˜van˜a, the Lord of Lanka˜, did penance on the banks of the
Narmada˜. At that time Sahasra˜rjuna went near to him and defeated him in a fight and incarcerated him in his
capital. [+SNP] Such was his power.[] Dattatreya had given him many siddhis, such as the ability to move about
wherever he wanted. One day, while hunting, that king came to Bho´mes´var. There, he heard the story about the
marriage of Bho´ma and Narmada˜. Then the king said to Narmada˜: "You shall marry me too." Some time later
the king began to shoot arrows at the Narmada˜ because he wished to arrest her flow. Then some brlhman˜as
stopped him and said: "You should do penance and please S´iva. He will fulfil your wish." Then the king set up
a S´iva and did severe penance [-SNP] standing on one toe[]. S´iva got pleased and granted him a boon. The king
said that he wished to marry the Narmada˜, but S´ankarajo´ angrily refused and said: "You are my son and the
Narmada˜ is my daughter. Thus, a marriage is impossible. [+SNP] Choose something else.[]" Then the rljl went
away [/SNP] said: "This is the s´ivalinga named Arjunes´vara, which I have set up. Whoever comes here and
worhips it in a loving manner, his wishes shall be fulfilled[]." Then S´iva granted that {this linga} will fulfil all
the wishes of people who come to this place (Reva˜khan˜«a 89).

Dharmes´var ↓
Near to the Arjunes´vara is the Dharmes´vara. [+SNP] Its full story is given in the purln˜as such as the
Na˜rado´yapura˜n˜a[]: In an ancient yuga, there was rljl Rukma˜ngada, who was very glorious and pious. He was
the foremost Vaisn˜ava, so his subjects lived in happiness. He used to [-SNP] make his subjects[] strictly observe
the gylrasa vrata [/SNP] hariblsar-ekldas´i¨ vrata. All of his subjects observed the ekldas´i¨vrata with utmost
strictness. They even did nor feed domestic animals such as elephants and horses on that day. Their example
slowly made all the men and women of the seven islands observe that vrata. Those who observe this vrata do
never go to the nether-world (nlraka).[]. Therefore the city of Vaikun˜tha consantly grew, while Yamara˜ja in his
nlraka was left empty-handed. Therefore Yamara˜ja was very worried. He did severe penance for S´iva and
requested him for a second dominion. S´ankara asked for the reason for his request. Yamara˜ja told him about the
greatness of rljl Rukma˜ngada's piousness and said that due to it his own Yamapuro´ was completely deserted.
S´iva [+SNP] laughed and[] said: "This rljl is a devotee of Visn˜u, that means, he is also a devotee of mine.
Therefore you should stay with me for the time being. When the king dies, you go back to your own abode and
mind your business [+SNP] which by then will commence again[]." Then Yamara˜ja set up S´ankara [/SNP] the
Dharmes´vara s´ivalinga[] at that place [+SNP] and did penance[]. Here the donation of land will lead to
obtaining a kingdom (Reva˜khan˜«a 9) [/SNP] 90[].

Rlmpur/Rlmpurl - Lukes´var ↓
Mlhltmya: RKV 67 (Lunkes´varato´rthama˜ha˜tmya)
In the water of the Narmada˜ there is this very powerful ti¨rth. In the ldikalpa, there was the son of a¯˜si Kas´yapa,
who was a powerful daitya named Ka˜lapŸstha [+SNP] (Bhasma˜sura)[]. He did severe penance [/SNP] violent
 12. Sindu`ro´sangam to Bha˜lod 119

worship for S´iva[] on the bank of the Narmada˜. On seeing this, Pa˜rvato´ urged S´iva to grant him a boon. S´iva
said: "He is only doing penance because he wants to harrass the devas." But Pa˜rvato´ insisted that a boon be
granted to him. S´iva felt obliged to Pa˜rvato´'s wish, so he went to the daitya and asked him about the reason for
his penance. [-SNP] The daitya said: "It is devotion to you."[] At that moment Pa˜rvato´ came there. Seeing this,
evil came to the mind of the daitya and he said to S´ankarajo´: "You please grant me, that if I put my hand on the
forehead of anybody, he shall be burnt to ashes." S´iva said: "So be it." Then the daitya [+SNP] got attracted by
the beautiful body of Pa˜rvato´ and[] said: "Let me prove the truth of your promise by laying my hand on your
forehead." When he heard this, S´ankara was worried and he began to think of god Visn˜u. At that moment, Nando´
appeared and started to fight the daitya. A fierce battle ensued. On seeing this S´iva [+SNP] thought, that Nando´
could not win. So he[] and Pa˜rvato´ fled to the south. [+SNP] But the daitya had no intention to kill Nando´. He
wanted to burn S´iva to ashes and carry away Pa˜rvato´. Therefore[] The daitya interrupted his fight and followed
S´iva. Seeing this, Nando´ ran to S´iva and Pa˜rvato´ and made them sit on his back and carried them away. The
daitya still followed them. They ran to the abode of the devas. [+SNP] When they saw this, the devas got
worried.[] Meanwhile Na˜rada had told Visn˜u about what was going on there. Visn˜u recommended, that S´iva [-
SNP] and all the devas[] should go and hide {luknl} in the waters of the Narmada˜. [+SNP] S´iva did as Visn˜u
had said.[] Then Visn˜u took the form of a beautiful woman [-SNP] and burnt the daitya to ashes[]. [+SNP] She
moistened her delicate lips and spoke in the voice of an Indian cuckoo (kokil): "Hey daityarlj! Why are you in
a hurry? Better take a little rest!" Hearing the sweet voice of a woman, who was even more beautiful than
Pa˜rvato´, the daitya stopped. She asked him: "What are you doing?" The daitya told her what had happened and
that he was about to kill S´iva in order to abduct Pa˜rvato´. Then the woman laughed and said: "You are such a
great daitya. Nevertheless, you let yourself be tricked by the lord of the bhhtas and pretas. Are you out of your
mind? You should first think about the matter. Come on, dance with me!" The daitya got entrapped by the
charm of the woman. The woman started to dance and the daitya joined her. She said: "Put up your hands and
lay it upon your head! Is it getting hot?" He replied: "No." She told him to move his hand downwards. When his
hand slipped down on his forehead, the daitya was instantly burnt to ashes. Then Visn˜u went to S´iva and said:
"You should never again grant someone a boon like that."[] This story is famous everywhere and the place
where S´iva hid {luke the} in the water of the Narmada˜ became famous as Lukes´vara. Eversince, S´iva and all the
gods reside at this place (Reva˜khan˜«a 91).
{Note: The cited story is contained in RKV 67.}

Dhandes´var/Dhanes´var ↓
Mlhltmya: RKV 68 (Dhanadato´rthama˜ha˜tmya)
This is a famous place. [+SNP] When he heard that S´iva had hidden at Lukes´var and that this is a place where
wishes are being fulfilled, Kubera and his gan˜as came there and did severe penance in order to obtain Lanka˜.
Then he set up the Dhanes´vara s´ivalinga in his name.[] Nearby is Indradron˜a. Innumerable sacrifices have taken
place here, whose fragrant ashes still issue {from the ground} (Reva˜khan˜«a 92).

Jates´varti¨rth ↓
From this place, Bhasma˜sura started to follow S´iva. Then S´iva's locks (jatl) opened [-SNP] and his tumbi¨ {a pot
made out of a hollowed gourd (?)} fell down.[] After the killing of Bhasma˜sura, Pa˜rvato´ set up this ti¨rtha
(Reva˜khan˜«a 92).

Mlnglor - Mangales´varti¨rth ↓ (see also Mangles´var ↑, below, p. 163)

Mlhltmya: RKV 69 (Mangales´varato´rthama˜ha˜tmya)
When Mangala was born from the earth, he sat down at this place and praised S´iva for a hundred years. S´iva
120 Narmada˜pradaksin˜a˜

was pleased and granted him a boon. Mangala wished: "May [+SNP] you give me a place among the planets and
may[] my devotion to you forever reside in my heart [-SNP] and may I find a cave to reside in[]." Then Mangala
set up this linga and worshipped it. [-SNP] Any kind of diseases of the body are cured here[] (Reva˜khan˜«a 92).
{Note: There is another Mangales´varato´rthama˜ha˜tmya, RKV 148, which seems to belong to Mangales´vara
further downstream, below, p. 163.}

Guvlr - Goplres´varti¨rth ↓
Mlhltmya: RKS 98; RKV 73 (Gopa˜res´varama˜ha˜tmya)
In ancient times, a heavenly klmadhenu, while wandering about, {once} came to this place. [+SNP] Seeing such
a beautiful place on the banks of the Narmada˜[] She started to do penance for S´iva. After some time she thought:
"I shall sprinkle S´iva with my own milk." At that moment, S´iva came out of her navel. The cow joyfully
sprinkled her milk on him. The god was pleased and granted her a boon. The cow asked for the power to fulfil
anybody's wishes, whatever it may be. S´iva fulfilled her wish (Reva˜khan˜«a 92 [/SNP] 92, 93[]).

Sahrlv - S´ankhcue¯`es´varti¨rth/S´ankhcha¯´es´var ↓
Mlhltmya: RKS 99; RKV 75 (S´ankhacu`dato´rthama˜ha˜tmya)
The snake S´ankhacu`«a has [+SNP] did penance here for a long time, set up a s´ivalinga in its name and[]
obtained siddhi here. Those pita¯˜s who have died of a snake-bite, will be released, if one makes libations for them
at this place (Reva˜khan˜«a 93).

Badri¨kedlrnlthti¨rth ↓
In ancient times, {some} people, who went up to [+SNP] Badro´[] Kedarna˜th, got extremely upset [/SNP]
exhausted[] by the ascent and the cold climate. [+SNP] Very old people occasionally even died on the way.[] [-
SNP] They, together with[] a¯˜sis like Vibha˜n˜«aka, Kapila and Cya˜vana did severe penance [+SNP] on the bank
of the Narmada˜[] [-SNP] in order to efface their bad mood[]. On seeing this, Keda˜rana˜tha appeared. Everybody
praised him according to his abilities. Keda˜rana˜tha was pleased and he promised that he would fulfil
everybody's wishes. The a¯˜sis said: "It is impossible for people of old age to go to Keda˜rnath because they cannot
cope with the ascent and the ice. For the sake of these devotees you should take your abode here in order to fulfil
their wishes. Eversince Keda˜rana˜tha resides at this place. Here one should study the vedas (Reva˜khan˜«a 96).
{Note: The Keda˜res´varato´rthama˜ha˜tmya, RKV 183, seems to belong to another place further downstream, see
Kedlres´var ↑, below, p. 120, 140.)}

Plrls´varti¨rth/Parls´arti¨rth ↓
Mlhltmya: RKS 100 (parls´arati¨rtha); RKV 76 (Pares´varato´rthama˜ha˜tmya)
Once upon a time the a¯˜si Para˜s´ara wanted to have progeny, so he went to the bank of the Narmada˜ and began to
praise Haragaura˜ [/SNP] S´iva Pa˜rvato´[]. They both were pleased [+SNP] appeared before him and [/SNP]
Pa˜rvato´[] granted him a boon[]. The a¯˜si asked for a son endowed with wisdom, knowledge and intelligence
[+SNP] and that she should take residence at the place of his penance.[] Pa˜rvato´ said: "Oh a¯˜si, your wife will not
have a son. You should go and ask S´ankara to give you a son [-SNP] made from his essence {ams´}, who will
not be born from a womb (ayonisambhava)[]." [-SNP] Having said this, S´iva Pa˜rvato´ disappeared.[] [+SNP]
S´iva fulfilled the a¯˜si's wish and Vya˜sadeva was born, who looked like S´iva. Then Para˜s´ara set up S´ivagaura˜. By
worshipping Haragaura˜, powerful sons are obtained here (Reva˜khan˜«a 76) [/SNP] 96[].

Tume¯`i¨ - Bhi¨mes´varti¨rth ↓ (see Bhi¨mes´var ↓, above, p. 116, 120)

Mlhltmya: RKS 101; RKV 77 (Bho´mes´varato´rthama˜ha˜tmya)
 12. Sindu`ro´sangam to Bha˜lod 121

Once upon a time, Mudgala and some other a¯˜sis made a raudravrata called bhi¨mavrata. Its power pleased S´iva.
[+SNP] He appeared before them and granted them a boon. The a¯˜sis said: "Lord! You shall reside at this place
forever and ever and give the desired fruit to anybody who performs a bhi¨mavrata here."[] Then S´iva said: "I
will reside here and fulfill all wishes. Whoever makes a bhi¨mavrata here, will obtain the fruit he desires." When
their wishes were fulfilled, the a¯˜sis worshipped S´iva (Reva˜khan˜«a 97).

Blndriyl - Tejonlth (Vaidyanlth), Vlnares´var/Blnares´var ↓

Once upon a time in the raudrakalpa, S´iva was sitting on the Kaila˜s and related the following story to his son
Ka˜rtikeya. When the dvlparayuga [/SNP] the universal destruction[] came to an end, Brahma˜ had an
inspiration: "I must initiate the creation", he thought. [+SNP] "But in which way should I start?"[] At that
moment a glow radiated from his forehead from which S´ankara appeared. He said: "He, Brahma˜deva! I myself
have come and now stand before you. [+SNP] Give me some order![]" Then he started to cry. Then Brahma˜
said: "Just when you manifested yourself, you began to cry. Therefore your name shall be Rudra. You work the
creation!" On the request of Brahma˜ he then created 500 karoa¯´ gan˜as. [-SNP] They are called raudri¨sa¯˜sti.[]
[+SNP] These horrific creatures immediately started to fight with each other. Brahma˜ said: "Rudradeva! Please
have mercy. With this raudri¨sa¯˜sti the task cannot be accomplished. This shall remain your own creation."[] Then
Brahma˜ created the earth, from which the entire animate and inanimate creation came into being. He, who
manifested himself from the glow of Brahma˜'s forehead, has become famous as Tejona˜tha at this place
(Reva˜khan˜«a 98).
[+SNP] Here at Tejona˜th, Garu«a lived and did penance for 15000 years. That story goes:[] Once upon a time,
god Visn˜u was happily reclining on the bed formed by S´esa floating on the milk ocean. His eternal power
(s´akti), the goddess Laksmo´, was constantly massaging his feet. All the holy men praised her. Garu«a was also
there, sitting next to the god. In the mind of Garu«a an egoistic thought rose. He thought: "[+SNP] Look, how
powerful I am! I carry god Visn˜u on my own body through all the three worlds.[] In every respect god is
dependent on me. Without me he cannot move anywhere." The all-pervading god immediately got aware of this
arrogant thoughts of Garu«a. [+SNP] He thought: "I want to destroy Garu«a's arrogance."[] He touched Garu«a's
body with a toe of his foot and pushed him to the ground. The burden of that toe made Garu«a vomit blood and
he became very frightened. [-SNP] He began to praise the god.[] Then Visn˜u [+SNP] laughed and[] said:
"Garu«a! Who in this world could bear my weight? I have put you in that pitiable condition just to crush your
arrogance. [+SNP] Such arrogance is a sign of ignorance.[] Now you go to the banks of the Narmada˜ and do
penance in order to obtain the right understanding. When your body ceases to feel the pain caused by the strain
of your penance, your ignorance will have vanished." Then Garu«a humbly asked: "Lord! Where on the banks
of the Narmada˜ shall I go?" Visn˜u replied: "There is a ti¨rtha called Tejona˜th. If you do penance there, you will
obtain wisdom."
On the advice of Visn˜u, Garu«a did severe penance for 15000 years there and obtained the desired fruit. [-SNP]
Since that time, Garu«a has taken his residence at this place. Eversince performing the s´rlddha here brings
salvation to 101 kulas and by a kanyldlna the donor resides as many yugas in rudraloka, as hairs are on the
virgin's body. Any rite immediately bears its respective fruit. Seeing this, all people started to come to this place
and they all were released from the cycle of rebirths. (Reva˜khan˜«a 99).
[+SNP] The divine physicians, the As´vino´kuma˜ras, have mad penance for a thousand years here, too. That story
goes:[]
In the varlhakalpa, Brahma˜ started the creation, in the same manner as before{?}. Then the As´vino´kuma˜ras
were born from [+SNP] Vivasva˜n[] Su`rya. Brahma˜ told them: "You shall take away the diseases from
everybody. [+SNP] You shall be the physicians of the devas."[] Thinking intensively about how to fulfil that
task, they went down to earth. One day, while wandering about, they met [+SNP] the devarsi[] Na˜rada. Na˜rada
122 Narmada˜pradaksin˜a˜

asked them what was on their minds. They said: "Brahma˜ has given us the order to cure diseases. But how can
we be successful in taking diseases from living creatures?" Na˜rada said: "I will point out a way to accomplish
this. You go to Tejona˜thto´rth on the bank of the Narmada˜. There you worship S´iva and do penance. By the grace
of S´iva, you will obtain the ability to take away diseases there." On the advice of Na˜rada the As´vino´kuma˜ras
made very difficult penance for a thousand years. S´iva was pleased and fulfilled their wish to become the
masters of medicine in all the three worlds. Eversince this linga fulfills every wish. Therefore this Tejona˜tha
linga is also famous by the name Vaidyana˜tha. By doing penance here, every kind of disease is cured. The
knowledge about medicine can be obtained here. This place is especially powerful on eclipses of the sun and
moon (Reva˜khan˜«a 100).
Vlnares´var/Blnares´var ↓
Sugro´va, the rljl of Kiskindha˜ [/SNP] of the monkeys[], was the friend of Ra˜macandra. At the time when
Ra˜van˜a was killed, he proved the true depth of their friendship to the world. [/SNP] He helped god Ra˜ma in his
battle against Ra˜van˜a.[] After Ra˜van˜a was killed, everybody [/SNP] Ra˜ma[] ascended the puspakavimlna and
left for Ayudhya˜. On the way, Ra˜macandra was charmed by the sight of Reva˜ [+SNP] and he praised the
Tejona˜th ti¨rth[]. Then everybody [/SNP] the monkey king Sugro´va[] started to do penance in order to wash off
the offence of brahmahatyl. [-SNP] By the grace of S´ankara, their brahmahatyl was removed.[] Then, together
with all his monkeys, Sugro´va set up this Va˜nares´vara linga (Reva˜khan˜«a 101).

Jior/Ji¨gor - Brahmes´var (Kumbhes´var) ↓

Mlhltmya: RKV 84 (Kapito´rthara˜mes´varalaksman˜es´varakumbhes´varama˜ha˜tmya)
[-SNP] Not far from here, in the Kumbho´vana, near Jior (Jimu`tpu`r) village is Brahmes´var. Of all the ti¨rthas in
the world, this one is the best. Bathing here washes off the offences of karoa¯´s of births. The pun˜ya of living for
10000 years in Ka˜s´o´ is obtained by taking a bath here.[] [+SNP] In each kalpa this ti¨rtha was known by another
name.[] This ti¨rtha was founded in the ldikalpa for the salvation of the world through severe penance, which
Brahma˜ had made here. [+SNP] Therefore its name was Brahmes´var.[] In the second kalpa, god Visn˜u initiated
it by doing penance. [-SNP] Because of his numerous battles, he had got polluted. Here, he was purified.[]
Hence, the name of this ti¨rtha became Cakres´var. In the third kalpa, Indra did penance and obtained siddhi here.
Therefore it was then called S´akres´var. [-SNP] Here is also the Paracakra lake, here is Meghes´vara, which was
set up, when Indra came together with Megha here.[] In the fourth kalpa Yamadharma [/SNP] Yamara˜ja[] did
penance for a thousand years and obtained siddhi. Hence this place became known as Dharmes´var ti¨rth. In the
fifth kalpa, [-SNP] the varun˜lkalpa,[] Varun˜a obtained siddhi and hence it was named Varun˜es´var. In the sixth
kalpa Kubera obtained siddhi, hence its name became Dhandes´var [/SNP] Dhanes´var[]. In the seventh kalpa, the
grandson of BhŸgu, Ma˜rkan˜«eya, did penance here and then read the veda within nine days and subsequently
made it famous. Then he tried to lift a pitcher in which immediately a linga appeared. S´iva manifested himself
and granted Ma˜rkan˜«eya a boon. Eversince this place is called Kumbhes´var. [/SNP] Because a kumbha was
installed here, the place is called Kumbhes´var.[]
Once upon a time S´ani asked devaguru [+SNP] BŸhaspati[] for a means to pacify his wrath. BŸhaspati told him
to go to Kumbhes´var and do penance. After he did penance for a thousand years, S´ani obtained peace of mind
{pacification of his wrath}. [+SNP] Then he set up this S´ano´s´vara linga in his name.[] If one worships S´ani here,
any planet {graha} will be pacified. This ti¨rtha has power comparable to that of the Goda˜varo´ at Na˜sik. But the
fruit of a bath in the Goda˜varo´ [/SNP] of the Kumbh{-mela˜} at Na˜sik[] will only be obtained after bathing at this
place too [-SNP] (Reva˜khan˜«a 172)[]. Here is also the Ma˜rkan˜«es´vara (Reva˜khan˜«a 103).

Rlmes´varti¨rth/Laksman˜e˜s´var ↓
 12. Sindu`ro´sangam to Bha˜lod 123

Mlhltmya: RKV 84 (Kapito´rthara˜mes´varalaksman˜es´varakumbhes´varama˜ha˜tmya)

Because he had killed Ra˜van˜a, Ra˜macandra was afflicted with the offence of brahmahatyl. When he came back
from Lanka˜ to Ayodhya˜, he did penance here and his offence was removed. Here is the Ra˜mes´vara, which was
set up by Ra˜ma, and the Laksman˜es´vara, which was set up by Laksman˜a (RK 103).
Nearby is Meghes´vara. When mlhlrlja Jo´mu`ta [+SNP] (Megha)[] set it up, he attained siddhi. Here is also
Macchakes´var, where the a¯˜si Matsyaka did severe penance and obtained siddhi. Nearby is Apsarato´rth, where
some apsarls obtained siddhi (Reva˜khan˜«a 103).

Kathorl - Hanumantes´varti¨rth ↓
Mlhltmya: RKS 103 (hanumadi¨s´varavarn˜ana); RKV 83 (Hanu`mantes´varato´rthama˜ha˜tmya)
After the killing of Ra˜van˜a everybody [+SNP] Ra˜macandra, all the monkeys and Laksman˜a[] did penance
{here}. Then Ra˜macandra said to Hanuma˜n: "[+SNP] Hanuma˜n! By killing the sons of Ra˜van˜a, you have
committed a brahmahatyl. Therefore[] You should also do penance for S´iva so that you too be released from
your offence of brahmahatyl." Hanuma˜n replied: "I can myself fly and personally beg S´iva forgiveness."
Having said this, Hanuma˜n flew up to the Kaila˜s. When he went to see S´iva, Nando´gan˜a, who was guarding the
entrance, stopped him and refused to let him in. Hanuma˜n asked him for the reason of his refusal. Nando´ said:
"You have committed a brahmahatyl. You have killed Ra˜van˜a's sons and you have burnt down Lanka˜. You can
see S´iva only after that offence is removed. Go to the bank of the Reva˜ and do penance." Then Hanuma˜n went
back to Ra˜macandra. On his advice, he did penance and obtained siddhi. Eversince the name of this village is
Kapisthita˜pu`r and the name of the ti¨rtha is Hanumantes´var.
[-SNP] At the end of the tretayuga the maiden of the family of the ruler of Kanyakubja and rljl Suparva˜{ ?}
obtained siddhi here[] (Reva˜khan˜«a 106). [+SNP] The great temple here is very beautiful, as is the ghlt.[]

Poycl - Phtikes´varti¨rth/Phrtikes´var Mahldev ↓

Mlhltmya: RKV 89 (Pu`tikes´varato´rthama˜ha˜tmya)
On the other side of the river, Ca˜ndod can be seen. [+SNP] Here stands the old temple of Pu`rtikes´vara
Maha˜deva.[]
At the time of the battle between Ra˜ma and Ra˜van˜a, the body of Ja˜mbuva˜na [/SNP] Ja˜mbava˜na[] became strewn
all over with wounds caused by weapons. The wounds began to issue pus and they hurt him very much. Then
Ra˜macandra sent him along with Susen˜a and No´la to the bank of the Narmada˜. There, they did penance and were
cured from their ailments. Therefore this linga is named Pu`tikes´vara. All kinds of diseases are being cured at
this place (Reva˜khan˜«a 107).

Narkhaa¯´i¨/Nalkhea¯´i¨ - Nales´varti¨rth ↓
[+SNP] No´la and Nala were the monkey architects, who served Ra˜macandra in constructing the bridge to
Lanka˜.[] After the killing of Ra˜van˜a, Nala and numerous other monkeys did penance here in order to remove the
offence of brahmahatyl (Reva˜khan˜«a 114) [/SNP] 144[]. [+SNP] Nala set up the Nales´vara s´ivalinga in his
name here.[]

Rhn˜e¯`grlm/Run˜e¯`grlm - Karao¯jylsangam (Nlgvlnadi¨sangam) - Nlges´var ↓

Mlhltmya: RKS 111; RKV 99 (Na˜ges´varato´rthama˜ha˜tmya)
At the sangam stands the Na˜ges´vara. [+SNP] At sometime there must have been a Nages´varana˜tha temple here.
Now it has collapsed. The snake[] Va˜suko´ has set up this linga after being released from Ganga˜'s spell. That
story is very interesting. It is being completely narrated in the Narmada˜ma˜ha˜tmya {sic!}. [+SNP] This story
goes: The superior river Ganga˜ is forever enthroned on the head of S´iva. One day jealousy came up in Pa˜rvato´'s
124 Narmada˜pradaksin˜a˜

mind: "This river is always sitting mounted on the head of S´iva. Who knows why S´iva carries her all the time
on his head." But she did not say anything about it to S´iva. Then one day she said to S´iva: "Lord! Please dance
your tln˜e¯`ava dance!" It is well-known that S´iva is always ready to dance the tln˜e¯`ava. When S´iva started to
dance, the water of the Ganga˜ suddenly began to fall down from his head. Then also a snake is always living on
S´iva's body. Pa˜rvato´ said to the snake Va˜suko´: "Quickly drink this Ganga˜ water!" On the order of Pa˜rvato´, but to
the dislike of Ganga˜, Va˜suko´ drank the water. Then Ganga˜ cursed Va˜suko´: "You shall be dismissed from the
service for S´iva!" Va˜suko´ begged Ganga˜ to forgive her. Then Ganga˜ said: "You go to the foothills of the
Vindhya˜ mountains and do penance. The worship of S´iva will restore you to your erstwhile status and bring you
back into the service for S´iva." Va˜suko´ accepted the suggestion of mother Ganga˜, came to this place, set up a
s´ivalinga and did severe penance. Therefore S´iva appeared before her eyes and told her: "The Ganga˜ water
which you drank, that you spew out into the Kajao˜jataruno´ cave and then you go bath in the Narmada˜. This will
restore you to your erstwhile condition." Va˜suko´ did as S´iva had ordered. She went to the Karao˜jataruno´ cave and
spew out the water from which the Na˜gva˜ river rose. Then she bathed in the Narmada˜ and her offence was
washed away.
[-SNP] Va˜suko´ has initiated 20 ti¨rthas in Karao˜jya˜ village and three in the Narmada˜.[] At the sangam of the
Na˜gva˜ river and the Narmada˜, S´iva once played. That place, which is in the middle of the Narmada˜, is called
Rudrakun˜« (Reva˜khan˜«a 108).

S´ukes´varti¨rth ↓
Here are the S´ukes´var, Karn˜es´var, Ma˜rkan˜«es´var and Ran˜cho¡ ti¨rthas. The story of S´ukes´vara goes thus: When
the [+SNP] son of Vya˜sa, the[] foremost Vaisn˜ava, Yogira˜j S´ukadeva was eight years of age, he did severe
penance here. After 100 years, S´iva was pleased. S´ukadeva asked for his own liberation {from the cycle of
rebirths}[+SNP] and for the power af bhakti and yoga[]. Then he requested S´iva to take permanent residence at
this place and henceforth fulfil the wishes of worshippers. Eversince all the three gods reside at this place
(Reva˜khan˜«a 117). [+SNP] The huge temple of S´ukes´vara stands on a hillock. One has to climb a staircase. The
restoration and repair of the temple has not been properly undertaken.[]
Opposite, [+SNP]in the middle of the Narmada˜,[] on an island, is Vya˜sto´rth [/SNP] Ma˜rkan˜«es´var. Here is
Vya˜sto´rth {?}[]. The story of Ma˜rkan˜«es´vara goes: Once upon a time [+SNP] while Vedavya˜sa was living here,
the immortal[] Ma˜rkan˜«eya came to see bhagavln Vya˜sa. [+SNP. Seeing this beautiful place he stayed for some
days and[] He set up a s´ivalinga at this place [-SNP] as his {own?} memorial[]. S´iva was pleased and granted
to fulfil all the wishes of the faithful at this place (Reva˜khan˜«a 118).

Ori¨ - Mlrkan˜e¯`es´varti¨rth ↓ (for other places of this name, see below, pp. 129, 132, 145, 146, ?, 153 )
Mlhltmya: RKS 111; RKV 100 (Ma˜rkan˜des´varato´rthama˜ha˜tmya)
[+SNP] Four miles further up, there is another Ma˜rkan˜«es´varto´rth.[]
By mistake, some rljl had killed a a¯˜si, who had taken the form of a deer {ma¯˜gavesa}. [+SNP] When he got
aware of his mistake,[] he went to Ma˜rkan˜«eya in order to remove that evil. There he stayed for eight days, then
he sang devotional songs {bhajans} in praise of god. [+SNP] On the advice of the muni[] he went on a
pilgrimage of all ti¨rthas [+SNP] in the world[], yet the Narmada˜ was always on his mind. Therefore he returned
to Na˜ges´var (see above, p.123) and bathed in the Karao˜jya˜ river. There his mind became purified and his offence
was removed. Thereafter, when the rljl worshipped S´iva, [-SNP] Ma˜rkan˜«eya, who had taken the form of[]
S´iva gave him divine knowledge {anubhavjo¯ln}. That happened at this place (Reva˜khan˜«a 119).

Kotinlr - Kotes´varti¨rth ↓ (for other places of this name see above, pp. 104, 108 and below, pp. 135, 151, 162)
 12. Sindu`ro´sangam to Bha˜lod 125

Mlhltmya: RKV 96 (Koto´s´varato´rthama˜ha˜tmya)

This place was set up by karoa¯´s of men of Kotina˜rapura in order to ward off natural calamities. The story goes:
In the tretayuga there was a time, when it did not rain for ten years in all the regions. [-SNP] Because of a
famine, people began to die.[] Therefore they all [/SNP] karoa¯´s of men and women[] fled from their places and
came to the banks of the Narmada˜. Here, they set up this ti¨rth [/SNP] god Kotes´vara and worshipped him, in
order to ward off that calamity[]. S´iva gave them [-SNP] and their homes[] protection (Reva˜khan˜«a 119) [/SNP]
219 {mistake?}[].

Sisodrl - Mukutes´varti¨rth ↓
[+SNP] S´iva had made Daksapraja˜pati the head of the assembly of prajlpatis. This made him very arrogant. At
a meeting of the prajlpatis at Praya˜gra˜j, the freshly elected Daksa entered the assembly hall. When he came in,
everybody stood up except Brahma˜ and S´iva, who remained seated. Therefore Daksa cursed S´iva not to have
any share in sacrifices any more. Then Daksa himself started a sacrifice.[] At the time, when Daksapraja˜pati
made his sacrifice, he invited all the devas, but did not invite S´iva [+SNP] and Pa˜rvato´[]. When Pa˜rvato´ got to
know about this insult, she went alone to the sacrificial kun˜e¯` and immolated her body in it. [+SNP] Na˜rada went
to S´iva and told him what had happened.[] Then S´ankara [+SNP] got furious[] [-SNP] tore off his jatl[] and
created Vo´rabhadra. He destroyed the sacrifice of Daksa. [+SNP] On the request of the devas S´iva came from
the Kaila˜s and restored the sacrifice of Daksa.[] Then he came straight to the banks of the Narmada˜. At that time
he had left behind [/SNP] forgotten[] his headgear on the Kaila˜s. Carrying his mukuta the gan˜as followed close
behind. [+SNP] When they reached the river bank, they could not find S´iva. Instead[] They found a s´ivalinga at
the place where he had been standing before. They all worshipped it and placed the mukuta on top of it.
Eversince this linga is called Mukutes´vara (Reva˜kha˜n˜«a 12).

Klndrol - Skandes´var ↓
Mlhltmya: RKV 111 (Skandato´rthama˜ha˜tmya)
[-SNP]In ancient times, S´iva was doing penance, when all the devas once came there and {expressed their} wish
for an army commander in order to kill. Then S´ankara remembered the god of love, Kusuma˜yudha, and made
love with Pa˜rvato´ for one hundred years. On seeing this, the gods got nervous. To make S´iva remember {their
matter} they sent Agni to him. When Agni came to the place of their sports, Pa˜rvato´ saw him and was ashamed.
She cursed the gods to loose their energy. Then S´iva told Agni: "You eat my semen which has fallen down. The
son which will be born to you, will help the devas to accomplish their task." Agni replied: "I cannot bear the
energy of that semen." S´iva said: "If you cannot bear it, then throw it into the Ganga˜." That Agni did. At the spot
where the semen fell down, a divine boy started to play in the sand of the Ganga˜. At that time the ka¯˜ttikls fell
in love with him, therefore he was called S´an˜mukh {sic!}. Then[] S´an˜mukh Ka˜rtiko´ya{sic!} [/SNP] sa˜«a˜nana-
skanda-ka˜rtika sva˜mo´[] did severe penance at this place on the banks of the Narmada˜ for 1000 divine years.
Therefore he became the army commander of the gods (Reva˜khan˜«a 123) [/SNP] 120-123[]. [+SNP] He set up
the Skandes´vara s´ivalinga in his name.[]

Klsroll - Narmades´var ↓ (for other places of this name see below, pp. 130, 144, 150, 158)
Once upon a time, Brahma˜ made a huge sacrifice here. All the devas and [+SNP] asuras[], the a¯˜sis [+SNP] and
munis[], the gandharvas, [-SNP] the kinnaras[], [+SNP] the nlgas, the trees, the oceans[] and the rivers came.
Among the a¯˜sis, Ma˜rkan˜«eya also was present. Then a discussion ensued between the devatls and the a¯˜sis
whether the Bha˜go´ratho´ Ganga˜ was the highest of all rivers and if so, why Brahma˜ had preferred the banks of the
Narmada˜ for his sacrifice. Nobody had an answer to this. The lord of all the rivers, Samudra, was also present
there. He then examined each river's power to wash off offences. The Narmada˜ proved to be superior. While one
126 Narmada˜pradaksin˜a˜

must bathe etc. in the other rivers, a mere look at the Narmada˜ is sufficient to remove an offence. On this
solution {of the problem} the gods showered flowers on the Narmada˜ from all the ti¨rthas. Then everyone took
a bath in the Narmada˜, except Ma˜rkan˜«eya. Narmada˜ asked him for the reason. Ma˜rkan˜«eya said: "Mother! If
one attains salvation merely by looking at you, then what kind of fruit could be obtained by bathing? [+SNP] I
do not long for anything than salvation.[]" The Narmada˜ was pleased. All together set up Narmades´vara and
praised his greatness (Reva˜khan˜«a 127).

Brahms´i¨ll/Brahmti¨rth ↓
In ancient times, there was a rljl Sabala. He had two sons, Maha˜vitta and Gha˜tako´, who were very strong and
brave. Maha˜vitta had a thousand sons, who were like their father. His family grew to more than a karoa¯´, all of
them being dutiful and generous. Gha˜tako´, however, had no son and being stricken with grief, he came to the
bank of the Narmada˜ and did penance. He made countless sacrifices and doing penance, 88000 years passed.
But his wish was not fulfilled. Then Brahma˜ came to that place to do penance, too. He asked the rljl for the
reason of his penance and said that he could fulfill his wish. Then Gha˜tako´ praised Brahma˜ and revealed his
desire for a son. Then Brahma˜ granted him countless sons and named this place Gha˜tako´to´rtha.
The story of Brahmto´rth goes: In order to initiate the creation, Brahma˜ did penance for 16000 years. Then he
made a putraklmesti¨ sacrifice which was attended by the devas, gandharvas, nlgas, siddhas, a¯˜sis etc. The vedi¨
of that sacrifice turned into stone and became famous as Brahmes´var [/SNP] Brahmto´rth[]. [-SNP] Then Brahma˜
initiated the creation[] (Reva˜khan˜«a 127).

Varlchl - Vllmikes´varti¨rth ↓
[-SNP] The grandson of BhŸgu was rljl Puru`khasa. When he saw the apsarl U`rvas´o´, he got sexually stimulated
and suffered a discharge of semen. That semen fell on a female snake. From her was born the a¯˜si Va˜lmo´ka.
Without wearing the sacred thread {janeh} he became a brahmaclri¨. His father named him Va˜lmo´ko´. Later on[]
Va˜lmo´ko´ came to this place and after doing penance, he [+SNP] composed the ldiklvya Va˜lmo´k Ra˜ma˜yan˜a and[]
obtained the status of ldikavi (Reva˜khan˜«a 128).

Lslgl¯v - Koti¨s´varti¨rth ↓
Once upon a time, S´iva, in the guise of a klpllika, went out to to beg for alms. He carried a human skull as an
alms bowl. [+SNP] When he came to the Narmada˜[] the kaplla suddenly slipped from his hand and fell down.
S´iva tried to pick it up, but it did not move. It had got stuck. S´iva tried for several days to dig it up. [+SNP]
People came and said: "Lord! Why do you waste so much an effort on it? It is useless."[] But S´iva did not pay
attention to them. Then Na˜rada came. Seeing S´iva's business, he started to laugh and said: "Lord! [+SNP] What
kind of game are you playing? S´iva replied: "My kaplla has got stuck. I am trying to dig it up." Na˜rada said:
"Oh, Maha˜ra˜j! Why are you spending such an effort on such a small affair?[] You better go to the Kaila˜s.
[+SNP] It will come out by itself.[]" Na˜rada said this and S´iva disappeared. Instead of the skull, a [+SNP]
divine[] linga appeared. Na˜rada explained to the people what had happened. He said: "You have seen S´iva with
your own eyes[/SNP] Kapa˜les´vara S´iva has manifested himself[] so you are very fortunate. Now worship
Kapa˜les´vara. [-SNP] Then all your wishes will be fulfilled[]." On the advice of Na˜rada everybody worshipped
Kapa˜les´vara. Because karoa¯´s of people worshipped here, the place was called Kotes´var (Reva˜khan˜«a 128).
{Note: This is a very strange explanation for the name of the ti¨rtha, which in any case should be Kapa˜les´var.}

[+NPA] Pao¯cmukhi¨ Hanumln ↓

Here, five mhrtis are engraved on a pillar. []
 12. Sindu`ro´sangam to Bha˜lod 127

Tlrkes´var ↓
[+NPA] This place is recent/modern. {sic!}[]

Indrakes´varti¨rth ↓
In ancient times, [+SNP] Indra did not like the devaguru BŸhaspati for his arrogance. Therefore BŸhaspati left
the devas and went away. But how could their {the devas'} tasks be accomplished without a purohita? On the
advice of god {Indra?} the devas made Vis´varu`pa, the son of Tvasta˜, their purohita. But secretly, he also started
to serve the asuras. Therefore Indra killed him. Because of this, the muni Tvasta˜ got furious and created
VŸtra˜sura with the help of a sacrifice. He too was killed by Indra.[] When Indra had killed the daitya VŸtta˜sura,
the offence of brahmahatyl had fallen on him. In order to remove that offence, Indra went to all the ti¨rthas of
the world and did penance and bathed, but he was not released from that murder. Then Indra made a parikraml
of the Narmada˜ and did penance at every ti¨rtha. Still his offence was not removed. Then he went to Skandes´var
{see above, p. 125} [/SNP] came to this place[] and did severe penance for 10000 years and finally Brahma˜
divided his offence into four shares. The first share he gave to the water. Therefore one always moves the water
[+SNP] with the fingers[] before taking a bath. The second share he gave to the earth. [-SNP] Therefore one
cannot use earth for any good work without smearing it {"isi¨ klran˜ pa¯˜thivi¨ ko binl li¨pe s´ubh karm nahi¯`
karte"}.[] The third share he gave to the woman. That is why she menstruates. [/SNP] It has taken the form of
the monthly courses. Therefore a woman in her menses may not be touched.[] The fourth share was given to
those brlhman˜as, who support themselves by agriculture, the sale of cows [+SNP] etc., the sale of juice[] or any
kind of servant's work. [+SNP] Such brlhman˜as should not be allowed to perform any auspicious ceremonies.[]
[+SNP] When he was thus liberated from his offence,[] Indra then set up the Indrakes´vara linga on the advice
of S´iva, and worshipped it (Reva˜khan˜«a 131).

Bi¨ramgl¯v - Vllmikes´var ↓
When [+SNP] maharsi[] Va˜lmo´ko´ came back from his pilgrimage to the Goda˜varo´, he made a linga out of sand,
worshipped it and set it up at this place. [- SNP] The first sand linga is on the Goda˜varo´, this is the second one[]
(Reva˜khan˜«a 131).

Sarsla¯´ - Deves´varti¨rth ↓
When [+SNP] the god of the gods,[] Visn˜u came to remove Indra's offence of brahmahatyl he set up this
s´ivalinga here. Later on Candra [/SNP] Indra[] also did penance here (Reva˜khan˜«a 131).

Baa¯´vlnl - S´akrti¨rth ↓ (see Indravln˜o - S´akrti¨rth ↓, above, p. 115)

Mlhltmya: RKV 138 (S´akrato´rthama˜ha˜tmya)
The story of S´akres´var goes: The daitya JŸmbha˜su`r did severe penance for Brahma˜ here by which he was
granted a boon. He then defeated the devas [+SNP] and snatched away Indra's dominions[]. In order to regain
his dominions, Indra did penance here. [/SNP] At that time, by the grace of S´iva, Indra killed the daityas and
regained his dominions. Then he set up the S´akres´vara linga and worshipped it[] (Reva˜khan˜«a 131).

Karsanpuri¨ - Nlges´varti¨rth
Mlhltmya: RKV 131 (Na˜ges´varato´rthama˜ha˜tmya)
The wife of a¯˜si Kas´yapa, Kadru, was the mother of snakes. She had a dispute with her co-wife, Vinata˜, about the
colour of the horse Uccais´rava˜. [+SNP] Vinata˜ said that it was white, Kadru` said that it was black. It was
actually white.[] Then Kadru` said to her sons, the snakes: "You help me. Go and coil around the body of
Uccais´rava and thus make it black." But because they feared the curse of the second mother, they opposed this
128 Narmada˜pradaksin˜a˜

order. Seeing this, Kadru` cursed her own sons, the snakes: "You shall be burnt to ashes." In order to be released
from that curse, they came to this place, praised S´iva [+SNP] set up the Na˜ges´vara s´ivalinga in their name[] and
their wish was fulfilled. They were released from the curse. There is no fear of snakes at this place (Reva˜khan˜«a
131).

Bhllod - Gautames´var (Ahilyes´var), Rlmes´var, Moksti¨rth ↓

Gautames´var (Ahilyes´var) ↓ (for other places of this name see below, pp. 139, 161)
Mlhltmya: RKV 136 (Ahalya˜to´rthama˜ha˜tmya)
After Ahilya˜ attained salvation here, a¯˜si Gautama did penance here [-SNP] set up this ti¨rtha and had Ahilya˜
purified by giving her {advice for} expiation[].
Rlmes´var ↓
On his way back from his pilgrimage to the Goda˜varo´, Ra˜macandra set up this linga for the welfare of the world.
His two sons, Lava and Kus´a, also set up a linga here.
Moksti¨rth ↓ (see Uca¯´iyl - Moksti¨rth ↓, below, p. 145)
Svayambhu` Manu did penance at this place and numberless a¯˜sis have been liberated here [-SNP] (Reva˜khan˜«a
131)[].
{parikraml continues p. 143}

North Bank •→ (NPA: 198-218; SNP 135-149)

Dilvla¯´l - Somti¨rth, S´akrati¨rth, Karkates´var ↑
Somti¨rth ↑
Mlhltmya: RKV 139 (Somato´rthama˜ha˜tmya)
Candrama˜'s offence of sleeping with his guru's wife was removed here through penance. All the gods purified
Candrama˜ here (RK 136).
S´akrti¨rth ↑
Mlhltmya: RKV 138 (S´akrato´rthama˜ha˜tmya)
Indra, the lord of the devas, has made a hundred sacrifices. Therafter, the curse laid on him by Gautama, because
of the story about Ahilya˜, was removed by his penance here (RK 136).
Karkates´var ↑
Mlhltmya: RKV 137 (Karkates´varato´rthama˜ha˜tmya)
In an earlier era, the king of Ka˜s´o´, Jayanta, was a great offender. After his death he became a crab {kuli¨r}. Even
then he further harassed other beings. Then the lord of the birds killed him, left him at the bank of the Narmada˜
and himself drank some water of the Narmada˜. Then he saw that a s´ivalinga appeared at the place where the
crab {karkat} was lying. Then the lord of the birds worshipped it. On hearing this story, the a¯˜si Ba˜lakhilya
[/SNP] the Ba˜lakhilya a¯˜sis[] came here for worship (RK 136).

Oj (Ayodhylpuri¨) - Rlmes´var ↑
Mlhltmya: RKV 134 (Ra˜mes´varato´rthama˜ha˜tmya)
When Ra˜ma had gone to Ahalya˜to´rth (see Bhllod - Gautames´var (Ahilyes´var) ↓ above, p. 128), he had seen
the Narmada˜. "Our Ayodhya˜ should also be on the bank of the Reva˜" he thought. In order to live on the banks
of the Narmada˜, he built Ayodhya˜ here. And then he set up the Ra˜mes´vara S´iva. Eversince this ti¨rtha grants the
same fruits as Ayodhya˜ (Reva˜khan˜«a 136).

Koral (Korillpur) - Kuberes´varti¨rth etc. ↑

{The SNP mentions the following ti¨rthas of Koral only by name}
 12. Sindu`ro´sangam to Bha˜lod 129

Kuberes´var ↑ (see Kuberes´var ↑, below, p. 137)

Mlhltmya: RKV 133 (Kubera˜dito´rthacatustayama˜ha˜tmya)
All the four lokapllas have obtained siddhi through penance here. Kubera was made treasurer and got the
kingdom of the yaksas. Varun˜a was made the lord of the waters. Va˜yu was granted the ability to move anywhere
in the three worlds. And Yamara˜ja was made the lord of punishment, the one who judges over every living being
and the pita¯˜s (Reva˜khan˜«a 135). The four lokapllas gave the brlhman˜as the following gift {of a verse}: a rljl,
who is fond of his kingdom, should consider the following:
va¯˜kso brlhman˜as tasya mhlam parn˜lbha¯˜tyl mantrin˜as tasya s´lkhl .
tasmlnmhlam yatnato raksan˜i¨yam mhla gupte asti va¯˜ksasya nls´ar´ ..
[/SNP] {gives a Hindo´ translation of this verse} If a king is {being compared with} a tree, the brlhman˜as are
like its roots. The servants of the king are like its leaves. The ministers can be regarded as its branches.
Therefore the roots have to be cared for in the first place. If the roots disappear, the whole tree will necessarily
die.[]
There are three more ti¨rthas here, Varun˜es´vara, Va˜yaves´vara and Ya˜myes´vara.
Ls´lpuri¨devi¨ ↑
S´iva set up Bha˜gavato´devo´ here for the protection of this ti¨rth (Reva˜khan˜«a 135).
Ldivlrlhati¨rth ↑
When god A˜diva˜ra˜ha rescued the world, Visn˜u worshipped the form of a boar here and set up this ti¨rtha.
Thereafter, a poor brlhman˜a named S´ata˜nand (Visn˜uda˜s) took the form of an old brlhman˜a and Visn˜u gave him
mukti by pronouncing the satyanlrlyln˜avrata. Then Visn˜uda˜s related the story of the greatness of this ti¨rtha to
a Bho´l, who also took the vrata and attained mukti, too. At this place, bhhtas and pis´lcas appear (Reva˜khan˜«a
134).
Koti¨ti¨rth ↑
God Visn˜u has worshipped the from of a boar here {see previous ti¨rth}. At that time, one karoa¯´ a¯˜sis came here
and Visn˜u set up this ti¨rtha for the welfare of the world (Reva˜khan˜«a 134).
Brahmaprasldajti¨rth ↑
Mlhltmya: RKV 129 (Brahmato´rthama˜ha˜tmya)
Its name is das´ls´vamedh. It was set up by Brahma˜. All the world should worship here. The fruit of a
das´ls´vamedha is obtained here. It is a place of joy for the pita¯˜s (RK 134).
Mlrkan˜e¯`es´var ↑ ((for other places of this name, see above, p. 124 and below, pp. 132, 145, 146, ?, 153)
For the happiness of this world and on the advice of Brahma˜, Ma˜rkan˜«eya set up this ti¨rth (Reva˜khan˜«a 134).
Here is the brahmti¨rth Brahmes´vara. Its story goes: Once upon a time all the devatls came to see the Narmada˜.
Na˜rada came also there. On the question of Brahma˜, Na˜rada said that Ja˜mbudvo´pa was the best {place} in the
whole world and that among the rivers, the Bra˜hmo´ (Sarasvato´), the Vaisn˜avo´ (Bha˜giratho´) and the Raudro´
(Narmada˜) were the most excellent, but that among these three, the Narmada˜ was the foremost. By doing service
to her, the devatls, the ti¨rthas {sic!} and the a¯˜sis would obtain their desired fruits. "If one wishes to drink ama¯˜ta
then one should drink the Narmada˜ gangl; she is ama¯˜ta. Fathers! You should come to Guptka˜s´o´ (Koral) and do
penance." When they heard this, Brahma˜ and all the devas came to Jayvara˜hato´rth and gave an account of the
power of that place and of the greatness of the Narmada˜. They said that in ancient times, bathing at this place
liberated any living being {from the cycle of rebirth}, so that Yamara˜ja got worried. Seeing this, Samudra began
to dislike this place and he developed the wish to destroy it. When they got aware of this, the a¯˜si community of
this place got worried. At that time, S´iva stopped Samudra in his eight-armed form. Then the a¯˜sis praised him.
Then S´ankara said: "Now I will make this ti¨rth {like} Ka˜s´o´." Then he installed all the gods of Ka˜s´o´ here.
Eversince Ka˜s´o´ is here (Reva˜khan˜«a 133).
Bha¯˜gvi¨s´var ↑
130 Narmada˜pradaksin˜a˜

Mlhltmya: RKV 128 (BhŸkutes´varato´rthama˜ha˜tmya)

BhŸgu made a hundred years penance here to obtain a son. Then the guru of the daityas, S´ukra˜ca˜rya became his
son. Then BhŸgu set up this ti¨rtha (Reva˜khan˜«a 133).
Pingales´var (Agniti¨rth) ↑ (for other places of this name, see Pingales´var ↑ below, pp. 137, 161)
Mlhltmya: RKV 127 (Agnito´rthama˜ha˜tmya)
When the a¯˜si Rucika saw his wife dying, he cursed Agni that he should not have any more share in sacrifices.
Then Agni came to the bank of the Narmada˜ and did penance for 100 years and was relieved from that spell.
This ti¨rth is to be revered by agnihotri¨s (Reva˜khan˜«a 133).
Ayonijlti¨rth
Mlhltmya: RKV 126 (Ayoniprabhavato´rthama˜ha˜tmya)
There was the a¯˜si S´aunaka. One evening, he began to praise S´iva when suddenly a linga appeared before him.
Because of his utterly surprised look, a heavenly voice started to explain the reason for the {appearance of the}
linga to him. Then S´aunaka did penance and obtained siddhi (Reva˜khan˜«a 133).
Raviti¨rth - Dhaurlditya
Mlhltmya: RKV 125 (Ravito´rthama˜ha˜tmya)
Here is a temple of A˜dityes´vara. In the s´lntiklla of the world the light {tej} came into the sky through the will
of god. Then, the world came into being. Thereafter god Su`rya, to fulfil the wishes of all the people, did penance
here and created this ti¨rtha for the welfare of the world (Reva˜khan˜«a 132) [/SNP] Va˜yupura˜n˜a Reva˜khan˜«a[].

Slyl - Slgares´varti¨rth, Kapardikes´var ↑

Slgares´varti¨rth ↑
At the time when Samudra, in order to destroy the power of this Guptka˜s´o´, took the form of a worshipper of
S´iva {lingi¨} and started to defame this ti¨rtha, S´ankara chased him one gau away. Then Samudra did penance for
S´iva in order to remove the offence of defaming a ti¨rtha (Reva˜khan˜«a 132). {The region} from here up to
Kuberes´var is {called} Guptka˜s´o´. The power of this place is like that of Saptapuro´.
Kapardikes´var ↑
This ti¨rtha removes all obstacles. On the advice of God Visn˜u, Gan˜es´a made difficult penances here, in order to
kill Tripura˜sura {sic!} (Reva˜khan˜«a 132).

Phatepurghlt - Narmades´var (Nlres´var) ↑ (for other places of this name see above, p. 125, and below, pp.
144, 150, 158)
Mlhltmya: RKV 124 (Narmades´varato´rthama˜ha˜tmya)
In ancient times, while wandering about, S´iva and Pa˜rvato´ came to this place. Then Reva˜ appeared out of her
waters and worshipped them. [+SNP] S´iva granted her a boon and[] she requested that they should take their
abode forever here and fulfil the wishes of the devotees. Eversince this ti¨rtha [/SNP] Narmades´vara[] fulfils all
wishes (Reva˜khan˜«a 131).
[+SNP] Earlier, there was also a temple of Kapardo´s´vara here, which stood on the bank of the Narmada˜. In every
rainy season, the ancient temple crumbled a bit more until one time, when a flood came and the temple broke
down completely. For long, the temple remained in this ruined condition. When the Musalma˜n rule came to an
end, a subordinate {adhi¨n} of the Pes´va˜ came to this region. The local governor at that time was some Na˜ropant,
who was a devotee of S´iva. Kapardo´s´vara S´iva made him dream that the idol of Kapardo´s´vara was lying buried
under the ruins of the collapsed temple and that he should restore it. He then had the rubbish removed and the
s´ivalinga dug out and set it up anew. Therefore it is now known by his name as Na˜res´vara.
{Apparently, RKV 123 (Karmades´varato´rthama˜hatmya) belongs to that s´ivalinga, whose original name is
Karmades´vara and not Kapardo´s´vara.}
 12. Sindu`ro´sangam to Bha˜lod 131

At that time there was dense forest and a cremation ground here. Fortunately the disciple of S´ro´ Dan˜«o´sva˜mo´ S´ri
Vasudeva˜nand Sarasvato´, S´ro´ Ranga Avadhu`t Sva˜mo´ while on a Narmada˜ parikraml, came to this place and
while staying here, began to do penance. Then the jungle became auspicious. A great and important ls´rama was
built. Here he wrote a number of books. When he renounced the world, he took on the name Avdhu`ta˜nand and
under this name he published a book which contains a collection of his bhajans in Hindo´, Gujara˜to´ and Mara˜tho´.
Then he published a collection of Sanskrit stotras "RangahŸdayam" and a large book in Gujara˜to´ "Gurulo´la˜mŸta".
He was a devoted disciple of his gurudev S´ro´sva˜mo´ Va˜sudeva˜nand. He himself also has a disciple, S´ro´sva˜mo´
Narmada˜nand, who has made a three year-long Narmada˜ parikraml and who has written a two-volume book in
Gujara˜to´ "Hama˜ro´ Narmada˜ Parikrama˜"80. S´ro´ Rangavadhu`t Sva˜mo´ died on November 19, 1968. He was one of
the famous mahltmls of Gujara˜t.[]

Konl - Kohines´var/Kohanes´var ↑
Mlhltmya: RKV 122 (Kohanato´rthama˜ha˜tmya)
There was a a¯˜si Kohana who studied the veda and vedlnga and who lived together with his wife at this place.
When death approached him, he recited the ma¯˜tyuo¯jayamantra. S´iva was pleased and granted him the effect of
that mantra. To recite the rudra {-mantra} once, will be converted into the s´atarudri¨ (RK 130).

Kothiyl - Candraprabhlsti¨rth (Candres´varti¨rth) ↑ (see below, p. 139)

Mlhltmya: RKV 121 (Somato´rthama˜ha˜tmya)
[+SNP] Here is Candres´vara S´iva, which was set up by Candrama˜. God Candra is eternal, so in each kalpa he
is reborn at different places.[] Candrama˜, who was procreated by Brahma˜, was first born from Somavallo´. A
second time he came out of the ocean. A third time, in the varlhakalpa, he was born from the eyes of Atri a¯˜si.
[/SNP] At first, he was born from the mind of Brahma˜. Then he was begotten by Brahma˜ through Candravallo´.
Then he came out of the ocean. In the varlhakalpa, he was procreated by Brahma˜'s semen in Atri's wife
Anasu`ya˜.[] Then, on the advice of Maha˜ka˜la, Candrama˜, the son of Atri, came to Kohinto´rth {see last place}, did
penance and thus removed the offence of sleeping with his guru's wife. At that time, he got his seat on the
forehead of S´iva. [-SNP] This place has the same power as the Candres´vara at BhŸguksetr and Revoro´sangam.[]
On eclipses of the moon, when the moon is in libra, or when it transgresses samkrlnti, this ti¨rtha is especially
powerful (Reva˜khan˜«a 130).

Rln˜lpur - Kambukes´varti¨rth ↑
Mlhltmya: RKV 120 (Kambukes´varato´rthama˜ha˜tmya)
In the family of Hiran˜ya˜ksa there was a daitya named Kambuka. He wanted to get rid of his fear of god Visn˜u.
So he came to this ti¨rtha and did penance for one thousand million years {ek arbud vars}. [+SNP] S´iva was
pleased, appeared before him and granted him a boon[] When Kambuka was about to ask S´iva for the boon, the
gods adviced Sarasvato´ to get seated on the tip of his tongue. Then Kambuka pronounced the wish that he could
only be killed by Visn˜u. S´iva agreed. Then Kambuka set up this linga. Some time later, this linga disappeared.
It was later found by the sons of the a¯˜sis hidden in a heap of shells {si¨p}. Therefore S´iva likes {to be sprinkled
with} water from a conch-shell at this place (Reva˜khan˜«a 129).

Dibel - Kapiles´var ↑ (for other places of this name see below, pp. 140, 162, 160, 153)
[-SNP] A child a¯˜si named Kapila made nine revolvings (nav lvartan) of the veda here. Then S´iva made him one
of his gan˜as (Reva˜khan˜«a 129).[]
132 Narmada˜pradaksin˜a˜

Mln˜e¯`vl - Trilocanti¨rth ↑
Mlhltmya: RKV 117 (Trilocanato´rthama˜ha˜tmya)
In the tretlyuga Trilocana, who was the son of Pun˜«arika, the rljl of the solar lineage, had understood the
worthlessness of this life, came to this place on the banks of the Narmada˜ and did penance. S´iva granted him,
that he became one with him (slrupyatl). This is the abode of the wise (Reva˜khan˜«a 129).
{Note: The cited story is not contained in RKV 117.}

Mllsar - Pln˜e¯`uti¨rth, Anglres´var, Ayonijati¨a¯˜th ↑

Pln˜e¯`uti¨rth ↑
Mlhltmya: RKV 116 (Pa˜n˜«uto´rthama˜ha˜tmya)
Pa˜n˜«ura˜ja˜, the son of Vicitravo´rya, went on a hunt in which he killed a brlhman˜a who was disguised as a deer
[+SNP] while engaged in sexual activities[]. At the time he was killed, the brlhman˜a cursed him: "You will also
die like this." Then Pa˜n˜«ura˜ja˜ came to this place and did penance in order to wash off his offence. He got
released and also obtained [+SNP] the five Pa˜n˜«avas as[] offspring (Reva˜khan˜«a 128). [+SNP] Here is the
beautiful ls´ram of Paramahams Sa˜dhavda˜sjo´ Maha˜ra˜j.[]
[-SNP] Anglres´varti¨rth ↑ (see Anglres´var - Anglres´varti¨rth ↑, below, p. 163)
Mlhltmya: Ku`rmapura˜n˜a 39.6; Matsyapura˜n˜a 190.9; RKS 40.18-19; RKV 115 (Anga˜rakato´rthama˜ha˜tmya)
The son of PŸthivo´, Mangala, wished to be included into the navagrahas. Then he did penance here for a
thousand years. S´iva was pleased and made him one of the navagrahas. To do penance here will remove
obstacles caused by Mangala (Reva˜khan˜«a 126).[]
[-SNP] Ayonijati¨rth ↑
Mlhltmya: RKV 114 (Ayonisambhavato´rthama˜ha˜tmya)
In ancient times, the a¯˜si Vidya˜nanda had eaten a bewitched {mantrit} fruit which made him pregnant. On seeing
this his friends beat his belly with a stick. Suddenly his belly burst and the a¯˜si Tijya˜nanda was born. He did
penance here and obtained siddhi (RK 125).[]
{Note: The cited story is not contained in RKV 114.}

Kan˜toi¨ - Koti¨s´varti¨rth ↑
Mlhltmya: RKV 113 (Kotito´rthama˜ha˜tmya)
When Skanda was made the commander of the army of the devas, one karoa¯´ a¯˜sis came to this place, did penance
and set up this ti¨rtha. Here is also a sangam (Reva˜khan˜«a 125).

Lngirasti¨rth ↑
Mlhltmya: RKV 112 (A˜ngirasato´rthama˜ha˜tmya)
The son of Brahma˜, the a¯˜si A˜ngirasa, did penance here for twelve years and obtained BŸhaspati as his son
(Reva˜khan˜«a 125).

Sinor (Senlpur) - Dhhtplpes´var etc. ↑

There are {the following} eight ti¨rthas in the city of Sinor, which must be visited.
Dhhtplpes´var ↑
Mlhltmya: RKS 116.1; RKV 110 (Dhautapa˜pato´rthama˜ha˜tmya)
Here, Visn˜u made Skanda his army commander and has purified his cakra from the offence of brahmahatyl
after killing the daityas (Reva˜khan˜«a 124).
Mlrkan˜e¯`es´var ↑ (for further places of this name see above, pp. 124, 129 and below, pp. 145, 146, ?, 153)
When the devas made the abhisekha ceremony for Skanda as army commander, Ma˜rkan˜«eya set up this ti¨rtha
 12. Sindu`ro´sangam to Bha˜lod 133

for the victory of Skanda (Reva˜khan˜«a 124).

Nisklank Mahes´var/Nisklankes´var ↑
When Paras´ura˜ma was polluted by the offence of killing the ksatriyas, he did penance here. He was liberated
from that stigma. All offences are reduced to ashes here (Reva˜khan˜«a 124).
Kedlrti¨rth ↑
In ancient times, a daitya snatched away the kingdom of the devas and went to Badrina˜ra˜yan˜a. When he saw
this, Badrina˜ra˜yan˜a [/SNP] Badro´ Keda˜ra[] fled [-SNP] together with Pa˜rvato´[] to this place on the bank of the
Narmada˜. Here, all rites will bear the same fruit as at Keda˜rna˜th (Reva˜khan˜«a 124).
Bhoges´var ↑
Here, all the devas did penance in order to kill the daityas. S´iva gave them Skanda as their army commander and
presented them with rljbhog [/SNP] they gave S´iva nlnlbhog[] (Reva˜khan˜«a 124).
Uttares´var ↑
This ti¨rtha was set up by Visn˜u himself, who told Skanda that numerous (persons) had obtained siddhi here and
that he should also do penance here to be victorious. Then Skanda did penance and obtained siddhi (Reva˜khan˜«a
124).
Cakrti¨rth ↑
Mlhltmya: RKS 115.23-37; RKV 109 (Cakrato´rthama˜ha˜tmya)
Here, all the devas made Skanda the leader of their army under the guidance of Visn˜u in order to kill the daitya
Ruru. Then he praised god. After having killed the daitya [+SNP] on the advice of Skanda[], Visn˜u threw the
cakra into the water of the Narmada˜ (Reva˜khan˜«a 124).
Rohin˜es´var ↑
Mlhltmya: RKS 115.4-22; RKV 108 (Rohin˜o´somana˜thato´rthama˜ha˜tmya)
The wife of Candra, Rohin˜o´, did penance here on the advice of Na˜rada, in order to get control over Candrama˜.
She obtained the fulfilment of her wish. All the wishes of women are being fulfilled at this place [/SNP] If
women make donations here, their husbands will come under their control[] (Reva˜khan˜«a 123).

Dlvlpurl - Dhandes´var (Bhan˜e¯`lres´var) ↑

Mlhltmya: RKS 115.1-3; RKV 107 (Bhan˜«a˜ro´to´rthama˜ha˜tmya)
Kubera has done penance here and therefore became the treasurer of the devas, got the puspakavimlna and
Alka˜puro´. Here, vais´yas will obtain their desired fruits [/SNP] This ti¨rtha is especially for vais´yas. If anybody,
whose bankruptcy is imminent or whose business is running at a loss, comes here and makes penance, he will
immediately get the desired fruit[] (Reva˜khan˜«a 123).

Kao¯jethl - Saubhlgysundari¨mltl, Nlges´var, Bharates´var, Karao¯jes´var ↑

Saubhlgysundari¨mltl ↑
Mlhltmya: RKS 114.11-31; RKV 106 (Ka˜madato´rthama˜ha˜tmya)
On the advice of Arundhato´, the daughter of Daksa and wife of BhŸgu, Khya˜to´, did penance on the bank of the
Narmada˜, in order to beget a son, and obtained siddhi. The wishes of women are fulfilled here.
Nlges´var ↑
The snake Pun˜«aro´ka, the son of Tvasta˜, came here in order to remove a curse put on him by Indra and obtained
siddhi. There is no fear of snakes at this place (Reva˜khan˜«a 122).
Bharates´var ↑
In ancient times, Maha˜ra˜ja˜dhira˜ja Bharat, the son of S´akuntala˜, came here, made numerous sacrifices and
countless donations (Reva˜khan˜«a 122).
134 Narmada˜pradaksin˜a˜

Karao¯jes´var ↑
Mlhltmya: RKS 114.10 (Karan˜«es´vara); RKV 105 (Karao˜jato´rthama˜ha˜tmya)
The grandson of Medha˜titho´, the a¯˜si Karao˜ja, was a child brahmaclri¨. [- SNP]The lokapllas tested his penance
by sending a beautiful woman to him. The a¯˜si stood the test. The wishes of brahmaclri¨s, who do penance here,
are being fulfilled[] (Reva˜khan˜«a 122).

Amblli¨ - Ambikes´varti¨rth ↑
The daughter of Ka˜s´o´s´vara [/SNP] Ka˜s´o´ra˜j[], Ambika˜, did penance here, in order to obtain an excellent husband.
Virgins who distribute free food here, will obtain excellent husbands (Reva˜khan˜«a 122).

Suvarn˜s´i¨ll - Suvarn˜s´i¨llti¨rth ↑
Mlhltmya: RKS 114.1-9; RKV 104 (Suvarn˜as´ila˜to´rthama˜ha˜tmya)
In ancient times, numerous a¯˜sis came here. They built huts and started to do penance. In order to prove their
detachment, S´iva sent a suvarn˜as´ill {golden rock} [/SNP a very beautiful maiden] near to them. But the a¯˜sis did
not get distracted from their penance. Then in the place of the rock [/SNP] of the virgin[], a s´ivalingam appeared
[-SNP] and granted them a boon. Eversince S´ankara is residing at this place and fulfills the wishes of
worshippers. (Reva˜khan˜«a 122)[].
{Note: There is nothing about a girl in the Reva˜khan˜«a versions. It is not clear, what the pilgrims' manuals talk
about here.}

Eran˜e¯`i¨sangam (Hatylharan˜ti¨rth)/Anusuylmltl ↑ (see Eran˜e¯`i¨sangam ↓, above, p. 94, and below, p. 153)

Mlhltmya: RKS 113; RKV 103 (Eran˜«o´sangamato´rthaphalama˜ha˜tmya)
In ancient times, there was a brlhman˜a woman, born in the family of Gautama, who was very faithful to her
husband. Because of her service to her husband, she even forgot to care for her son. Therefore her son died. [-
SNP] The offence of killing fell on her husband too.[] Therefore his [/SNP] her[] body was attacked by worms
at night. [-SNP] When she saw this, the woman was very disturbed.[] To get rid of her offence, she came to this
place, took a bath and was liberated. Then she made a phjl for Anusuya˜ and S´iva. [-SNP] The offence of
abortion (bhrhn˜ahatyl) is removed here[] (Reva˜khan˜«a 121).
Here, on an island [/SNP] in the middle of the Narmada˜[], is Anusuya˜ma˜ta˜. In the ldiyuga there was the
brahmaputra a¯˜si Atri. He told his wife to do penance on the banks of the Narmada˜ in order to beget a son. She
did penance here for one hundred years. All the three gods were pleased. They created the Eran˜«o´ and gave her
three sons. From S´iva came Durva˜sa˜, from Brahma˜ Candrama˜ and from Visn˜u Dattatreya. The wish of women
for sons will be fulfilled at this place (Reva˜khan˜«a 120).

Jhlo¯jhar - Manmathes´var, Janakes´varti¨rth ↑

Mlhltmya: RKS 112.6-14; RKV 102 (Manmathes´varato´rthama˜ha˜tmya)
In the pond of Jha˜o˜jhar is the Manmathes´varto´rth. When God Ka˜ma (Madana) was burnt by the wrath of S´iva,
he came here in the form of a shadow, did penance and pleased S´iva. He obtained consciousness (caitanya).
Doing penance here will remove impotence. [+SNP] Women will get progeny here.[] [-SNP] All desires will
disappear at this place[] (Reva˜khan˜«a 120).
Janakes´varti¨rth ↑
The rljl Janaka once did penance here for S´iva and pleased him. He was released from karmabandhana. Then
he made a great sacrifice here and satisfied the brlhman˜as (Reva˜khan˜«a 120).
 12. Sindu`ro´sangam to Bha˜lod 135

Batkll/Barkll - Samkarsan˜ti¨rth ↑
Mlhltmya: RKS 112.1-5; RKV 101 (Samkarsan˜ato´rthama˜ha˜tmya)
In ancient times, the rljl Yaya˜ti had cursed his own son, Yadu`, to become a leper, because he had refused to
bear his old age. Then Yadu` came to this place in order to get rid of this curse and made numerous sacrifices. He
pleased the brlhman˜as with food and gifts. Therefore he was released from that spell. Here, at this place, is the
sacrificial spot.
Some time later in the course of a yltrl, the brother of KŸsn˜a, Balara˜ma came here and did penance. S´iva got
pleased and [+SNP] Balara˜ma[] created this {ti¨rtha} for the welfare of the whole world (Reva˜khan˜«a 119).

Prabhlti¨rth (Prabhlses´varti¨rth) ↑
Mlhltmya: RKS 110; RKV 98 (Prabha˜sato´rthama˜ha˜tmya)
In ancient times, Prabha˜, the wife of Su`rya, did penance here and obtained the power to be always close to her
husband (Reva˜khan˜«a 116).

Vylses´var ↑
Mlhltmya: RKS 109.6-171; RKV 97 (Vya˜sato´rthama˜ha˜tmya)
Here, on an island in the Narmada˜ is Vya˜ses´var. When Vya˜sa came from Macchagandha˜ to the bank of the
Bha˜go´ratho´, his father, the maharsi Para˜s´ara, brought him back to this place on the south bank of the Narmada˜.
For a long time, Vya˜sa did penance here. [-SNP] Therefore, S´iva agreed to fulfill the wishes of devotees here.
Then Vya˜sa set up a S´iva.[] Once the 750000 great a¯˜sis like Ya˜jo˜avalkya and others came here to see Vya˜sa.
Vya˜sa worshipped them, took a bath and then said, that he wished that they should drink the ama¯˜ta and eat the
fruits of the Narmada˜. Then the a¯˜sis refused, saying that they never bathed at sunset on the south bank and that
they would do so only on the north bank. Then, Vya˜sa praised the Narmada˜: "He devi¨! Only you can solve this
problem. My ls´rama should be shifted to the north bank." [-SNP] Then Narmada˜ appeared but did not do
anything. Vya˜sa became unconscious. A tumult broke out. Narmada˜ told the a¯˜sis to concentrate on Va˜yu. Va˜yu
brought consciousness back to Vya˜sa.[] Then, on the advice of Vya˜sa, Narmada˜ formed a path in her middle and
honoured the a¯˜sis. [/SNP] Then Narmada˜ began to flow in the middle and accordingly, Vya˜sa's ls´rama now
stood on the north bank.[] When he saw this miracle, Vya˜sa became delighted. Everyone performed the
necessary rites. Eversince Vya˜sa has become very famous (Reva˜khan˜«a 115).
{Note: The explanation how the ls´rama was relocated is not very plausible. A similar story is narrated under
Man˜«la˜, above, p. 66.)

Mllethl - Kotes´varti¨rth ↑ (for other places of this name see above, pp. 104, 108, 124, and below, pp. 151,
162)
Mlhltmya: RKS 109.1-5; RKV 96 (Koto´s´varato´rthama˜ha˜tmya)
For joy of seeing the beautiful play of the Reva˜ at this place, this ti¨rth was founded by siddhas like Yajo˜avalkya
and so on, who came from Badrika˜s´rama to meet Vya˜sa (Reva˜khan˜«a 116).

Nandoriyl - Badrikls´ram (Narnlrlyan˜ti¨rth) etc. ↑

Mlhltmya: RKV 95 (Na˜ra˜yan˜o´to´rthama˜ha˜tmya)
In ancient times, Narana˜ra˜yan˜a came from Badrika˜s´rama to this place on the Reva˜, in order to carry the weight
of the earth. He did penance and S´iva granted him the desired fruit (Reva˜khan˜«a 113). [+SNP] This place was
built in a very expensive manner by the mahlman˜e¯`ales´var of Haridva˜r, S´ro´ Sva˜mo´ Mahes´vara˜nand and his
successor S´ro´ Sva˜mo´ Brahma˜nand.[]
136 Narmada˜pradaksin˜a˜

Nandikes´var ↑ (for other places of this name, see above, pp. 66, 109 and below, p. 138)
Mlhltmya: RKV 94 (Nandikes´varato´rthama˜ha˜tmya)
Once Nando´gan˜a became arrogant. Then Pa˜rvato´ began to dislike him and cursed him that he should become an
outcaste. In order to get rid of this curse, he came here and made penance (Reva˜khan˜«a 113).
Kalhoa¯´iklti¨rth (Gangnlthti¨rth) ↑
Mlhltmya: RKV 93 (Kalhodo´to´rthama˜ha˜tmya)
In ancient times, Ganga˜ was full of grief, because she was inflicted with the pao¯capltakas{"five
transgressions"}. [/SNP] In ancient times, Ganga˜ was polluted with the offences of many people.[] In order to
wash them off, she came to this place and bathed in the Narmada˜. Thereby her offences were washed away and
she got happy. Here the five offences, mitrdroh, svlmidroh, gurudroh, ka¯˜taghnl and vis´vlsghlt {disobedience
towards friends, holy men and elders, ungratefulness and breach of trust}are removed (Reva˜khan˜«a 112).
[+SNP] Gangna˜th, being situated very high above the Narmada˜, is a very beautiful place. There are fortified
ghlts on the Narmada˜. Nearby is an ls´ram of S´ro´ Ma˜ A˜nandmayo´. The gurudev of the famous Vaidyana˜th Sva˜mi
S´ro´ Ba˜la˜nand Brahmaca˜ro´ also lived here.
{Note: The cited legend is not contained in RKV 93.}
Yamhlsti¨rth ↑
Mlhltmya: RKS 108; RKV 92 (Yamaha˜syato´rthama˜ha˜tmya)
[-SNP] After the killing of VŸtra˜sura, all the gods including Yamara˜ja came to this place. In order to remove the
offence of brahmahatyl, they all dove into the Narmada˜. All the offences were immediately removed. Full of
joy they praised the Reva˜ and told everybody: "If you have to get rid of any offence you must go to bathe at this
place." {Something about Yama, who now does not receive anymore people in his court to be punished by him,
is missing here in both pilgrims' manuals. Yama then said:} "Nobody will come anymore to my court." [/SNP]
This tirtha was set up by Yamara˜ja. Whoever bathes at this place will not see yamaloka.[][-SNP] (Reva˜khan˜«a
112)[].

Clndod/Clnod - Can˜e¯`ikldevi¨ etc. {seven ti¨rthas} ↑

Can˜e¯`ikldevi¨ ↑
God Su`rya once had granted the daityas Can˜«a and Mun˜«a, that they could not be defeated by anybody except
a woman. When the goddess Para˜s´akto´ heard about the boon Su`rya had granted to Can˜«a and Mun˜«a, she {did
penance and} pleased S´iva. With the provisions he made to her, she killed the daityas [/SNP] and with the help
of Ka˜lo´devo´, god killed the daityas.[] (Reva˜khan˜«a 112).
Can˜e¯`ldityati¨rtha ↑
Mlhltmya: RKS 107; RKV 91 (Can˜da˜dityato´rthama˜ha˜tmya)
Once upon a time, after the daityas Can˜«a and Mun˜«a had defeated Indra, the latter came here and did penance
for god Su`rya. He then was granted, that no one could defeat him forthwith with the exception of two devas.
(Reva˜khan˜«a 111).
Cakrti¨rth/Jals´lyi¨ Nlrlyan˜ ↑
Mlhltmya: RKS 106; RKV 90 (Jalas´a˜yito´rthama˜ha˜tmya)
This is the highest ti¨rtha of the Vaisn˜avas. In ancient times, there was a very powerful and heroic daitya,
Talamegha, who was born in a Brahmin family. He once chased away the devas and started to take the fortune
of the sacrifices for himself. In order to rescue the devas, god S´esas´a˜yo´ killed the daityas with his cakra.
Therefore the offence of brahmahatyl fell on him. In order to remove this offence, he bathed at this place in the
Narmada˜ and washed his cakra. Thereby, his offence was removed. He mistook the Narmada˜ for the milk ocean
and had a nap. Therefore this place is known as Jals´a˜yo´to´rth (Reva˜khan˜«a 110).
 12. Sindu`ro´sangam to Bha˜lod 137

Kapilti¨rth ↑ (see Kapilti¨rth, above, p. 101 and below, p. 142)

Mlhltmya: RKS 105.17-24; RKV 88 (Kapiles´varato´rthama˜ha˜tmya)
In the course of a ti¨rthayltrl, Kapila, the son of Kas´yapa came to this place, did penance and obtained siddhi.
The donation of a cow and the feeding of brlhman˜as with khi¨r made from the milk of a kapill cow will make
the donor a rljl (Reva˜khan˜«a 109).
A¯˜n˜mocanti¨rth ↑
Mlhltmya: RKS 105.12-16; RKV 87 (Īn˜atrayamocanato´rthama˜ha˜tmya)
The brahma a¯˜sis have created this ti¨rtha for the elimination of debts (a¯˜n˜mocan). One has to stay here for six
months and will be relieved from the three debts (Reva˜khan˜«a 109).
Pingales´var ↑ (for other places of this name, see Pingales´var ↑, above, p. 130, and below, 161)
Mlhltmya: RKS 105.1-11; RKV 86 (Pingales´varato´rthama˜ha˜tmya)
Once upon time, S´iva was engaged in sexual action. Then Agni came in the form of a pigeon to S´iva, to ask for
something related to the god's affairs. When S´iva saw him, he sprayed his semen (virility) on his face.
Immediately, Agni's face turned yellow {pingala} and he became a leper. He then travelled the world, but could
not get purified at any ti¨rtha. But when he finally came to this place on the bank of the Narmada˜ and did
penance, he was purified. A bath at this ti¨rtha heals any disease (Reva˜khan˜«a 109).
{Note: Interestingly, the SNP avoids the NPA's and Reva˜khan˜«a's sexual explicity with the paraphrase:
"Because of S´iva's anger Agni's face had turned yellow."}
Nandlha¯˜d (Nandldevi¨)/Nandlhrad ↑ (see Nld - Nandlti¨rth ↑, below, p. 137, 164)
[-SNP] In ancient times, the daityas and dlnavas wished to destroy the power of Somna˜thto´rth.[] [+SNP] With
the help of S´iva, Nandino´ had the asuras killed.[] S´ankara ignited his brahmas´akti and killed all the daityas. [-
SNP] He was pleased with the result and[] therefore he set up the Nandino´to´rtha. Later the a¯˜si Kas´yapa attained
siddhi here too. All rites will be rewarded by the goddess. Here, on the bank of the Narmada˜, lies Kolha˜pu`r {?}
(Reva˜khan˜«a108). [+SNP] Nearby is the sangam of the Or {Uro´} river. From Ca˜ndaud one can go by boat to this
sangam. Near the sangam is the Hanumantes´vara temple.[]

Karnlli¨ - Somes´var, Kuberes´var, Plvakes´var, ↑

Somes´var ↑
Mlhltmya: RKS 104; RKV 85 (Somana˜thato´rthama˜ha˜tmya)
This ti¨rtha is more powerful than Praya˜gra˜j. [+SNP] Out of his 60 daughters, the Praja˜pati Daksa gave 27
beginning with As´vino´, Bharan˜o´ and so on in marriage to Candrama˜. So[] the 27 daughters of Pracetas Daksa
became the wives of Candrama˜. But of all of them Candrama˜ loved only Rohin˜o´. [+SNP] The other ones
informed their father Daksa of this state of affairs.[] Therefore Daksa cursed him that he should suffer from
extreme loss of weight {ksayava¯˜ddhi} [/SNP] tuberculosis {rljyaksaml}[] {cf. Che¯`es´var (Candraghlt),
below, p. 139}. Thereupon Candrama˜ started to treat all his wives equally. Then he took them to this place on
the banks of the Narmada˜, did penance together with them and obtained siddhi. This one and Narmada˜sangam
are the most purifying [/SNP] best[] ti¨rthas. [+SNP] Although the Narmada˜ is everywhere pure, she is most
excellent at Amarkan˜tak, Narmada˜sangam{?} and Reva˜sa˜garsangam.[] Because of the power of this place, the
brahmahatyl of mahlrljl Kan˜va was removed. [-SNP] Offences like brahmahatyl and so on cannot penetrate
into the limits of this ti¨rtha. A parikraml of Somna˜th ti¨rth bears the same fruit as a parikraml of the whole
earth.[] [+SNP] Here is the Go´ta˜ temple, which has been built on behalf of our S´ro´ Sva˜mo´ Vidya˜nandjo´
Maha˜man˜«es´vara. There are also some other old mathas.[] (Reva˜khan˜«a 107).
Kuberes´var ↑ (see Kuberes´var ↑, above, p. 129)
Once Kubera saw some brlhman˜a woman and got sexually stimulated. He went to catch her. The woman who
was faithful to her husband (pativratl) cursed him "You shall be stricken with old age." Kubera pleaded her for
138 Narmada˜pradaksin˜a˜

mercy. On the advice of the woman he came to this place, did severe penance and obtained siddhi (Reva˜khan˜«a
105).
Plvakes´var
When Agni had commited the offence of sarvabhaksan˜a, due to a curse of BhŸgu, he came here to do penance
for S´iva and thereby his offence was removed. Reciting the vanhishkta removes poverty (Reva˜khan˜«a 104).
[+SNP][] The wife of BhŸgu originally had an engagement with an asura but later was married off by her father
to BhŸgu. One day, when BhŸgu had left his ls´rama, this asura took the form of a boar and came to the ls´rama.
At that time Agnideva was burning in the yajo¯as´lll. BhŸgu's wife, who was pregnant was sitting there. The
asura said to Agni: "Look, Agni! You are the head of the gods. Speak the truth, was this woman engaged with
me in the first place or not?" Agni said truthfully: "Yes, she was." Then that asura took the wife of BhŸgu and
went away, while she was weeping. Because of fear the foetus fell out and a very glorious boy appeared.
Because he was born falling {cyavit hone se}, his name became Cya˜van a¯˜si. With his sheer look, he burnt the
asura to ashes. When the crying woman came back with her son to the ls´rama the a¯˜si had already returned.
After having heard the full account of what had happened, the a¯˜si asked: "Who told the asura all this?"{?} The
woman said: "It was Agnideva, who told him!" Hearing this, the a¯˜si cursed Agni: "Agni, you shall become an
omnivore {sarvabhaksi¨}!" Then Agni immediately stopped his activities. Then Brahma˜ came and taught Agni
{how to get rid of the curse?}. Then Agni went to this place on the Narmada˜ and set up the Pa˜vakes´vara
s´ivalinga in his name and did penance. By this he was liberated from his offence.

Varvla¯´l - Varun˜es´var ↑
Mlhltmya: RKS 102.1-8; RKV 81 (Varun˜es´varato´rthama˜ha˜tmya)
Varun˜a once made a ka¯˜cchraclndrlyan˜avrata and fed only on fruits and nuts. Then S´iva was pleased and made
him one of the lokapllas. Doing penance here will make any kind of fear disappear (Reva˜khan˜«a 104).

Nak - Nandikes´var ↑ (for other places of this name, see above, pp. 66, 109 and 136)
Mlhltmya: RKS 101.33-44; RKV 80 (Nandikes´varato´rthama˜ha˜tmya)
In an ancient yuga, S´iva once had come to the dadhimadhuksetra. Without asking S´iva, Nando´gan˜a, left from
there [-SNP] in order to protect Pa˜rvato´[] and went to Kaila˜s. Therefore S´iva cursed him that he should be born
on earth as a bull. Nando´ pleaded {for mercy}. S´iva told him to go the bank of the Narmada˜ and do penance.
Nando´ did as S´iva had said and obtained siddhi (Reva˜khan˜«a 104).

Dadhiskandh/Madhuskandh ↑
Mlhltmya: RKS 101.26-33; RKV 79 (Dadhiskandamadhuskandato´rthama˜ha˜tmya)
These ti¨rthas lie in the Narmada˜. Once [-SNP] in the ldiyuga[], there was a cowherd selling curd from an
earthen pitcher. And there was a vais´ya who sold honey from a pitcher. Once, while they were on their way
selling their goods, they both came to this place on the banks of the Narmada˜. They placed their vessels on the
ground and were about to take a bath, when they saw a giant tiger approaching. Very frightened they both took
their pitchers and ran away. But the tiger followed them. They stumbled and fell down and from both their heads
the pitchers crashed to the ground and broke. When he heard this breaking sound, the tiger fled. In the place
where the pitchers broke, two s´ivalingas appeared. They both worshipped these lingas. S´iva was pleased and
presented them with his abode {s´ivaloka} (Reva˜khan˜«a 103).

Che¯`es´var - Nlrades´var ↑ (see Che¯`es´var (Candraghlt) ↑ below, p. 138, 139)

Mlhltmya: RKS 101.8-25; RKV 78 (Na˜rades´varato´rthama˜ha˜tmya)
In an old kalpa, Na˜rada, the son of Brahma˜, transformed his body into a piece of wood by making severe
 12. Sindu`ro´sangam to Bha˜lod 139

penance. Then S´ankara appeared and granted him a boon. Then all the devas came here, did penance and
obtained siddhi (Reva˜khan˜«a 98).

As´vaparn˜i¨sangam - Vatavi¨s´vara ↑
This is the place of penance of Candra's mount, As´vaparn˜a. [+SNP] At the time of the churning of the ocean, the
horse Uccais´rava˜ was born.[] The horse Uccais´rava˜ had four sons, As´vaparn˜a, Suparn˜a, Madhuparn˜a and
Marudgato´. Among them was the vehicle of Candradeva, As´vaparn˜a. When god Candra started to do severe
penance at this place, As´vaparn˜a also started to fast [+SNP] and do penance[]. Some time later, the horse
collapsed because of hunger. Then S´ankara took the form of a young brlhman˜a {vaturhp}, appeared before the
horse and gave it a perfect body. At the place where the horse saw S´iva appear, stands the Vatavo´s´vara now. In
the name of the horse the As´vaparn˜o´ (As´vavato´) river rose there (RK 97).

Che¯`es´var (Candraghlt) - Candres´var (Guptpraylg) ↑ (see Che¯`es´var - Nlrades´var ↑, above p. 138, and
Kothiyl - Candraprabhlsti¨rth (Candres´varti¨rth)
↑, above, p. 131, 139)
In the mayhrakalpa when Candrama˜ [+SNP] because of a curse[] had contracted tuberculosis (rljyaksaml) {cf.
Somes´var, above, p. 137}, he did severe penance here and obtained siddhi. Then he set up this ti¨rtha and made
donations to brlhman˜as. This ti¨rth is also called Guptpraya˜g. [-SNP] Along the banks of the Narmada˜ this ti¨rth
is called the second Revorisangam {the first Revorisangam is near Ca˜ndod} The Sarasvato´ is hidden here.[] All
rites are performed here in the same way as in Praya˜gra˜j (Reva˜khan˜«a 97).

Tilakvla¯´l - Mlta¯˜ti¨rth, Gautames´var, Tilakes´var ↑

Mlta¯˜ti¨rth ↑ (for other places of this name see above, p. 115, and below, pp. 150, 158)
When the saptamlta¯˜kls came together with Ahilya˜ to see Gautama, they took their abode here on the request of
the a¯˜si and promised to work for the welfare of this region. Infertility of women is removed here (Reva˜khan˜«a
96).
Gautames´vara ↑ (for other places of this name see above, p. 128, and below, p. 161)
Mlhltmya: RKS 99, RKV 74 (Gautames´varato´rthama˜ha˜tmya)
In ancient times, Gautama did penance here for S´iva. The god was pleased [+SNP] appeared before him and
asked him to choose something[]. The a¯˜si said: "Without a woman the life of a ga¯˜hasthin bears no fruit. I want
to have a [+SNP] beautiful[] wife." S´ankar [+SNP] said: "Saint! Be patient! No need to hurry. In the tretayuga
you will become the Ra˜ma˜vata˜ra and then you shall get such a beautiful woman devoid of any fault {a-hal}
whose name will be Ahalya˜." Then the a¯˜si did penance here until the time of the Ra˜ma˜vata˜ra. When he had
become that avatlra, at the time [/SNP] when she was cursed to become a stone and was subsequently salvaged
by S´ro´ra˜ma[], the saptamlta¯˜kls took her with them and came to this place to see the a¯˜si. [- SNP] The a¯˜si told
them: "You shall stay here, I shall go back to my own place." Every full moon I will come to see you.[] [+SNP]
Then this Gautames´vara ti¨rtha was set up in his name.[] One will obtain a woman at this place (Reva˜khan˜«a 95).
Tilakes´var ↑
Until the liberation of Ahilya˜, the a¯˜si Gautama has stayed at this place and concentrated on Brahma˜. At that
time, the son of Vaivasvata Manu, Tilaka, came to the the great a¯˜si and politely asked him for a place to do
penance in this region. Then the a¯˜si told him about the greatness of this place. He told him, that the son of
Svayambhu` Manu`, Priyavrata, did penance here for 1000 divine years and obtained siddhi, and told him the
names of this s´ivalinga in the different manhs {manvantaras}. These names are:
1 In the Svayambhu` Manu`: it is named after mahlrljl Priyavrata: Priyavrates´vara.
2 In the Svarocis Manu`: it is named after mahlrljl Caitra: Caitres´vara.
140 Narmada˜pradaksin˜a˜

3 In the Uttam Manu`: it is named after mahlrljl Ajasra: Ajasres´vara.

4 In the Ta˜mas Manu`: it is named after S´a˜ntira˜ja: S´a˜nto´s´vara.
5 In the Raivat Manu`: it is named after mahlrljl Satyaka: Satyakes´vara.
6 In the Ca˜ksus Manu`: it is named after mahlrljl S´atadyumna: S´atadyumnes´vara.
7 In the Vaivasvat Manvantara: it is named after rljl Tilaka: Tilakes´vara.
When he heard this, rljl Tilaka did penance with the consent of all the a¯˜sis. S´iva was pleased. He granted him,
that he himself would always reside at this place to fulfill the wishes of the devotees. At this place there is no
proper time for any rite to be observed, everytime is right (Reva˜khan˜«a 94).

Man˜i¨s´var - Man˜inlges´var/Man˜inadi¨sangam ↑
Mlhltmya: RKS 97; RKV 72 (Man˜ina˜ges´varato´rthama˜ha˜tmya)
When Kadru had cursed here sons, the nlgls, [+SNP] to be burnt by the sacrificial fire of rljl Janamejaya[]
Man˜ina˜ga came to this place on the bank of the Narmada˜ and did penance. S´iva was pleased. Then Man˜ina˜ga
told S´iva about his mother's curse. Then S´ivajo´ carried him on his own body [/SNP] made him his necklace[].
The path by which the crying nlga came to the Narmada˜ has become the Man˜i river. This ti¨rtha is very dear to
S´iva (Reva˜khan˜«a 93).

Vlsn˜l - Kapiles´varti¨rth ↑ (for other places of this name see above, p. 131 and below, pp. 162, 160, 153)
When mahlrsi Kapila burnt the sons of the ocean by a curse [/SNP] by his look[], he came here, did penance
and found peace (Reva˜khan˜«a 92).

Rengan˜ - Klmes´varti¨rth ↑
Mlhltmya: RKV 71 (Ka˜mes´varato´rthama˜ha˜tmya)
Ka˜mes´vara Gan˜es´a has done penance and obtained siddhi here (Reva˜khan˜«a 92). This is a gan˜ati¨rtha.

Slo¯jroli¨ - Ravi¨s´varti¨rth ↑
Mlhltmya: RKV 70 (Ravito´rthama˜ha˜tmya)
Once there was a maiden called Bha˜numati. When Su`rya saw her, his mind was preoccupied by sexual desire.
Then he came to this place to do penance, was liberated from that offence and was granted, that all wishes get
fulfilled here (Reva˜khan˜«a 92).

Aktes´var - Kedlres´var, Agastes´var ↑

Kedlres´var (see Kedlrti¨rth ↑, above, p. 133)
The a¯˜si S´a˜n˜«ilya [/SNP] A brlhman˜a of the S´a˜ndilya gotra[], who was living in A˜ndhrades´a [/SNP] A˜ndhra
Prades´[] {sic!}, once wanted to go up to Keda˜ra. While he was fasting (?) [SNP] walking and walking[], he
came to this place on the Narmada˜. Here he took a bath. [/SNP] He was very tired of walking. Because of
hunger and thirst he fell almost unconcious.[] He was overhwelmed by exhaustion and fell asleep. Narmada˜ and
Keda˜rana˜tha appeared in his dreams. They said: "Hey brlhman˜a! We have come only because of you [SNP]
because we were pleased by your love for us[]. Now you must [+SNP] get up and[] eat something!" But the
brlhman˜a did not listen. [/SNP] But when he opened his eyes, he did not believe in his dream.[] At that moment
a s´ivalinga appeared just beneath his head. He worshipped it out of love for Keda˜rana˜tha and because he saw
that his wish to go to Keda˜rna˜th had been fulfilled, he was full of joy (Reva˜khan˜«a 85).
Agastes´var ↑
Mlhltmya: RKS 95.32-106; RKV 64 (Agastyes´varato´rthama˜ha˜tmya)
[+SNP] In Akates´var village there is the Agastes´vara linga.[] In an ancient yuga, the Vindhya˜cala mountain
 12. Sindu`ro´sangam to Bha˜lod 141

once said to Su`rya: "You should circambulate me in the same way as you circambulate the Sumeru mountain."
Su`rya replied: "It is on Brahma˜'s order that I circambulate the Sumeru." Now Vindhya˜cala started to rise. All the
gods went to Brahma˜. Brahma˜ said: "He is arrogant. He will not listen to us. Agastya is his guru. We must go
and call him." They went to persuade Agastya and brought him {to the Vindhya˜}. When the Vindhya˜ mountain
saw the a¯˜si he prostrated in the astlnga fashion before him. The rule of the astlnga prostration is that one must
remain in that position until the guru gives the advice to get up again. One has to lie flat like a stick. Then muni
Agastya said: "Listen! You must remain in that position until I come back." Then Agastya went away. Then the
devas requested him: "Maha˜ra˜j! Please go to live (somewhere) in the south." From that time, since today, the
Vindhya˜ is lying there. Then Agastya set up the Agastes´vara S´iva in his name, worshipped him and departed for
the south. Eversince this ti¨rtha is known by the name of Agastes´vara. (Reva˜khan˜«a 83).
{Note: The mlhltmya in RKS 95 has a full fledged story, whereas RKV 64 comprises of merely five verses,
which have nothing in common with the former.}

Garue¯`es´var - Kumlres´varti¨rth, Garue¯`es´var, Karotes´var/Karoti¨s´var ↑

Kumlres´var ↑
Mlhltmya: RKS 95.23-31; RKV 63 (Kuma˜res´varato´rthama˜ha˜tmya)
By doing penance, Lord Kuma˜ra has obtained siddhi here (Reva˜khan˜«a 83). [/SNP] Kuma˜res´vara was set up by
Ka˜rtikeya.[]
[+SNP] Garue¯`es´var ↑
Earlier, this Garu«es´var village was very small and it was of little importance {mahiml}. But since S´ro´ Sva˜mo´
Va˜sudeva˜nandjo´ Sarasvato´ came and stayed here, it has aquired a special fame. Nowadays Garu«es´var has a lot
of modern facilities and has grown into a medium sized town. There is a road coming from Ba¡auda˜ via ‹aboo´
on which large vehicles and buses ply. A school, a post-office, a police station, everything is there now. And
there is the huge Datta temple, which was built by the svlmi¨. He had been initiated by S´ro´ Na˜ra˜yan˜ Sva˜mo´ at his
native place Ujjain and subsequently taken up service. Later, he went on a ti¨rthayltrl touring the whole country.
In the year 1913 he honoured Garu«es´var by his visit, when this place was almost uninhabited. Then, the svlmi¨
installed himself under a tree. Devotees began to built a straw hut for him. Slowly his reputation spread in all
directions. He was well-versed in Sanskrit and knew Astrology and A˜yurveda. There are about 20-22 books
written by him either in Sanskrit or Mara˜tho´.
In samvat {Christian} 1970 he began to built the temple of god Dattatreya. At that time he founded a trust to
which he handed over the temple. In the same year on the new moon day of the month of jyesth, he gave up his
mortal body. A large samldhi was constructed here, on the bank of the Narmada˜. There is a cave in which artists
have painted beautiful pictures of god Datta and of the svlmi¨. The mahlrlni¨ of Indaur had a large beautiful
fortified ghlt built. In the Datta temple, there are very beautiful mural paintings of the complete life of god
Dattatreya.
{Note: This account of the SNP is interesting in that it recounts how a new ti¨rtha comes into existence. Such
phenomena are at all missing in the NPA.}
Karotes´var/Karoti¨s´var ↑
Mlhltmya: RKV 62 (Karodo´s´varato´rthama˜ha˜tmya)
Once upon a time, [+SNP] an asura was living here, who had the body of an elephant. His name was Gaja˜sura.
One day, Garu«a came here to drink water. He was hungry too.[] Then Garu«a caught the daitya Gaja˜sura, flew
up with him to the top of a nearby mountain, sat down and started to eat him. While he was eating, the skull of
the asura fell down into the Narmada˜. On touching the water of the Narmada˜, the daitya immediately took a
divine body. Then he did penance and pleased S´iva. S´iva granted [+SNP] him a boon. The daitya requested S´iva
to wear his {elephant} hide and[] that all the wishes of devotees should be fulfilled at the place where the skull
142 Narmada˜pradaksin˜a˜

{karoti¨} had fallen down. [+SNP] Eversince S´iva resides here in the form of Karoto´s´vara and fulfills all the
wishes of the devotees.[] Rites performed here are llkhs of times more powerful than in Kuruksetra
(Reva˜khan˜«a 81).

Gamon˜l - Bhi¨mkulylsangam ↑
S´iva in the form of Bho´ma together with the devas created this ti¨rtha in order to kill the daityas. Here is the
[+SNP] temple of[] Sangames´vara S´iva [-SNP] which is the Ma˜rkan˜«es´vara, set up by Ma˜rkan˜«eya[]
(Reva˜khan˜«a 79).

Blga¯´iyl - Ldityes´var, Kambles´varti¨rth, Puskarin˜i¨ti¨rth ↑

Ldityes´var ↑
Mlhltmya: RKS 93.15-71, RKS 94; RKV 60 (A˜dityes´varato´rthama˜ha˜tmya)
Once, in ancient times, a severe famine occured. Many a¯˜sis including the saptaa¯˜sis came for refuge to the banks
of the Narmada˜. On their ti¨rthayltrl, they finally came to this place. [+SNP] Here, the a¯˜sis saw that[] a
frightening woman [/SNP] rlksasi¨[] in a red dress appeared. She was attended by four frightening rlksasas.
When they saw them, all the a¯˜sis were terrified. They went to god A˜dityes´vara [+SNP] and overwhelmed by
their emotions[] they praised [-SNP] him and also[] the Narmada˜. The Na˜rmada˜ was pleased and granted them
protection. At that moment the five rlksasas went into the fire, took on divine bodies and went with a vehicle
up to Vaikun˜tha. When they saw this, the a¯˜sis realized the power of this ti¨rth. This ti¨rth is dear to god Su`rya
[/SNP] Su`ryana˜ra˜yan˜a[] (Reva˜khan˜«a 78).
Kambles´varti¨rth ↑
[-SNP] Of all ti¨rthas in the world this one was created first[] (Reva˜khan˜«a 79).
Puskaran˜i¨ti¨rth ↑
Mlhltmya: RKS 93.1-14; RKV 59 (A˜dityato´rthama˜ha˜tmyavarn˜ana)
[+SNP] This ti¨rtha was created by Su`rya.[] God Su`rya [/SNP] Su`ryana˜ra˜yan˜a[] is living for ever at this ti¨rth. It
is as powerful as Kuruksetra. Taking a bath here on eclipses of the sun and moon is very auspicious.
(Reva˜khan˜«a 78).

Mokha¯´i¨ - Vimles´varti¨rth ↑ (see Vimles´varti¨rth, above, p. 104 and below, p. 151)

In ancient times, there was a cowherd named Gopa˜la. He had killed a cow with its calf. He then did severe
penance at this place, was liberated from his offence and became pure (vimal) and became a s´ivagan˜a named
Vimales´vara. On the advice of S´iva, he created this ti¨rtha for the welfare of the world (Reva˜khan˜«a 76).
{Note: There is a confusion about the different legends pertaining to different ti¨rthas called Vimales´var;
especially with RKS 39.}

S´hlpln˜ - Kapilti¨rth ↑ (see Kapilti¨rth, above, pp. 101, 137)

[+SNP] On both banks of the river is the dense S´u`lpa˜n˜i forest, where the jungle-dwelling Kol and Bho´l live.[]
When Kapila came to the banks of the Narmada˜ to do penance and made the Narmada˜parikrama˜, he made also
penance here. Here is the Kapiles´vara S´iva. Numberless siddhas have obtained siddhi here (RK 76).
Here in the Narmada˜, is the Puskaran˜o´ [/SNP] Puskarin˜o´[] ti¨rth. When S´ankara lifted his s´hla in order to see {?}
the greatness of Tris´u`lbhedto´rth, the s´hla frightened the horses of Su`rya. The horses ran away. Su`ryana˜ra˜yan˜a
was frightened too. Then, the lotus flower fell from his hand at this place. [-SNP] From it a current {pravlh}
rose. That is the Puskaran˜o´. [/SNP] At that place, this Puskarin˜o´ arose.[] [-SNP] All kinds of yogis take a rest
here[] (Reva˜khan˜«a 62).
{Note: The last story possibly belongs to Blga¯´iyl - Puskarin˜i¨ti¨rth, above, p. 142.}
 13. Bha˜lod to Reva˜sa˜garsangam 143

{parikraml continues p. 111}

13. Bhllod to Revlslgarsangam (Maps A13-D13, D15)

South bank ←• (NPA: 163-176; SNP 107-122)
Toti¨darl (Treti¨darh) - Siddhes´varti¨rth ↓ (for other places of this name see below, pp. 146, 160)
Mlhltmya: RKV 135 (Siddhes´varama˜ha˜tmya)
Brahma˜ made a sacrifice, set up a S´ankara and obtained his desired fruit (Reva˜khan˜«a 139).
{Note: RKV 135 contains no legend.}

Tars´le¯`i¨ - Tlpes´varti¨rth ↓
Mlhltmya: RKV 141 (Ta˜pes´varato´rthama˜ha˜tmya)
In ancient times, the a¯˜si Devas´ira˜ [+SNP] while living at this place[] pleased S´iva by making heavy penance,
[+SNP] S´iva appeared before him and granted him a boon.[] He wished: "I want to get the throne of Indra." S´iva
said: "You don't ask for that! You are just an idiot if you want to obtain a kingdom. [+SNP] Ask for something
else.[]" Then the a¯˜si asked to become as old as Brahma˜. To that S´iva agreed, and he also granted him that all
members of his family should become wise (Reva˜khan˜«a 139).
{Note: RKV 141 contains a different legend.}

Siddhes´varti¨rth ↓ (for other places of this name see above, and below, pp. 146, 160)
Mlhltmya: RKV 147 (Siddhes´varato´rthama˜ha˜tmya)
In ancient times, there was a rljl named Na˜vika. [+SNP] He was very happy giving donations.[] He has made
so many donations here that it appeared to be easier to count all the sand grains of the earth, than to count his
donations. This ti¨rtha was set up as his memorial (Reva˜khan˜«a 139).

Vlrun˜es´varti¨rth ↓
Varun˜a has done penance here in order to get a son and he obtained siddhi. He got a son named Puskara
(Reva˜khan˜«a 140).

Porl - Parls´ares´var ↓
[+SNP] The son of Vasistha was S´akti. The son of S´akti was Para˜s´ara.[] The a¯˜si Para˜s´ara did penance here, in
order to get a son. S´iva was pleased and gave him a hundred sons (Reva˜khan˜«a 140).

Lle¯`vlvat/Lle¯`vl - Kusumes´var (Kusumlyudhes´var) ↓

Mlhltmya: RKV 150 (Kusumes´varato´rthama˜ha˜tmya)
[+SNP] There is an ancient vata tree here. Here is the Kusumes´vara ti¨rtha, which is also called
Kusuma˜yudhes´vara. It was at this place that[] S´iva burned the Kusuma˜yudha Ka˜madeva to ashes. Even being
deprived of a body[] Ka˜madeva did penance for S´iva for a hundred years and, by the divine grace of Brahma˜
[+SNP], who was pleased,[] obtained siddhi. Then he set up this ti¨rtha for the welfare of this world. Here is the
Kun˜«ales´vara too, which is also very powerful, but invisible {gupt} (Reva˜khan˜«a 140).

Kalkales´var (Zabres´var) ↓
Mlhltmya: RKV 154 (Kalakales´varato´rthaphalama˜ha˜tmya)
After killing Andhaka˜sura [+SNP] by S´iva[], all the devas came here and praised S´iva with songs and recitals.
It was a very happy festivity. Then, a heavenly voice announced that the name of this ti¨rtha was Kalakales´vara
(Reva˜khan˜«a 140). [+SNP] When there is a flood tide at Reva˜sa˜garsangam, the water swells up to this place.
144 Narmada˜pradaksin˜a˜

There is a small railway station about one mile from here called "Narmada˜ River Side". Here parikramavlsi¨s
leave the river banks and move on by road.[]

Slo¯jl - Sangames´var ↓
Mlhltmya: RKV 158 (Sangames´varato´rthama˜ha˜tmya)
Once upon a time, [+SNP] when S´iva was living here,[] Ra˜van˜a went to see S´ankara. At that time, Ra˜van˜a's
elder brother, Kubera, was also sitting there [+SNP] next to S´iva[]. His [/SNP] Varun˜a's[] honey-filled {madhu}
kaman˜e¯`alu, which was standing nearby, turned topsy-turvy by the tremors caused by Ra˜van˜a's footsteps and the
stream of honey converted into the Madhumati river. Even today the earth can be seen to be honey-coloured at
the place where the honey was spilled. That river now comes down from the Vindhya˜ to join the Narmada˜. Then
Kubera set up a linga and worshipped it (Reva˜khan˜«a 144) [/SNP] 139-140[].

Mothl Slo¯jl - Anarkes´var ↓

Mlhltmya: RKV 159 (Anarakes´varato´rthama˜ha˜tmya)
[+SNP] If one always does the same work, one gets bored of it. One develops the desire to quit and do
something else.[] Yamara˜ja also once got bored of judging people. He got bored of all the trouble caused by the
offenders in hell {nlrak me¯˜ plpi¨} and of punishing them all the time. Being so bored of all this business, he
came to the bank of the Narmada˜ and did hard penance. Some aryaml pitar{?} may have looked after the work
in the nlraka meanwhile. After three years S´iva appeared before him and asked: "Yamara˜ja! What do you
want?" Yamara˜ja said: " "He, Maha˜ra˜j! Always punishing the living beings has left me so bored. Please hand
over this task to someone else and release me from this work." S´ankara laughed and said: "What is this talk?
Why have you become so hopeless?" Yamara˜ja replied: "Lord! Is putting hardships on living beings not a great
offence?" S´iva said: "Brother! You are not punishing those who do not deserve it. You are only distributing the
appropriate fruit of everybody's karma [+NPA as Ka˜la has wished[]. You are only obeying your duty. What
offence should fall on you then? You would do right, if you now, after this penance, went back to your duty
without any desire. And if you have any wish you may tell me now." Then Yamara˜ja said: "Lord! This linga that
I set up here, should become famous by the name Anarakes´vara. Whoever comes and worships it on the 14th of
klrttik shall never have to go to nlraka." S´iva agreed to this and made his wish become true (Reva˜khan˜«a 144).

Narmades´var ↓ (for other places of this name see above, pp. 125, 130, and below, pp. 150, 158)
When S´iva manifested himself [+SNP] on account of[] Kubera at Sangames´var, and everybody, [+SNP]
devatls, yaksas, kinnaras, who had come there[] had bathed and played in the water, the Narmada˜ was very
pleased and set up a S´iva to watch the whole scene. [/SNP] Then they all set up a s´ivalinga called
Narmades´vara.[] [-SNP] So everyone applauded.[] In commemoration of this event, the yaksa Nimbabhadra
built Nimbabhadrapur (Reva˜khan˜«a 144).

Sarpes´varti¨rth ↓
Mlhltmya: RKV 161 (Sarpato´rthama˜ha˜tmya)
[+SNP] The food of Garu«a is snakes.[] Garu«a once wanted to exterminate the whole family of snakes. In order
to save their family, countless great snakes including Dhanao˜jaya [+SNP] came from Raman˜akadvo´pa to this
place and[] set up the Sarpes´vara s´ivalinga and got absorbed in penance. [+SNP] Because of fear of S´iva,
Garu«a could not come near. By the grace of S´iva, the snakes obtained the highest siddhi. The fear of snakes is
absent here. As many flowers as one puts on this s´ivalinga, as many years one will stay in rudraloka and
afterwards one will be reborn as a brlhman˜a (Reva˜khan˜«a 145).
{Note: RKV 161 does not mention Garu«a.}
 13. Bha˜lod to Reva˜sa˜garsangam 145

Uca¯´iyl - Moksti¨rth ↓ (see Moksti¨rth ↓, above, p. 128)

Mlhltmya: RKV 160 (Moksato´rthama˜ha˜tmya)
Due to the pranks of god, nobody can see this ti¨rtha. The saptaa¯˜sis have obtained siddhi here. This ti¨rtha was set
up by thousands of a¯˜sis together. Numberless men have obtained self-realization here [+SNP] and were thus
liberated[] (Reva˜khan˜«a 145).

Gvlli¨ - Gopes´varti¨rth ↓ (see Gopes´var ↑, below, p. 162)

Mlhltmya: RKV 162 (Gopes´varato´rthama˜ha˜tmya)
This is an extremly powerful ti¨rtha. In ancient times, a cowherd named Pun˜«aro´ka lived here. He used to tend
100000 cows. He strictly observed the dharma [+SNP] and was a devoted follower of S´iva.[]. In order to prove
his piousness, S´iva came here with a klmadhenu. He tested Pun˜«arika completely [/SNP] in many ways[] and
the latter proved to be a satyavrata. Then S´iva was pleased, took him to the Kaila˜s [+SNP] admitted him into the
ranks of the gan˜as[] and set up this ti¨rtha for the welfare of the devotees (Reva˜khan˜«a 145).
{Note: RKV 162 contains no legend.}

Morad - Mlrkan˜e¯`es´var ↓ (for other places of this name, see above, pp. 124, 129, 132 and below, pp. 146, ?,
153)
When S´iva came to examine Pun˜«aro´ka, Ma˜rkan˜«eya also came to see S´iva. He worshipped him and did
penance for some time and, for the welfare of the world, set up this ti¨rtha (Reva˜khan˜«a 145).

Gumlndev ↓
[+SNP] Here is a temple of Hanuma˜n. It is well-known, that earlier the cowherds people made a s´aktiphja here.
Among these cowherds there was one Guma˜n, who was the foremost servant of this place. There was a cow
which always came to this place and gave a stream of milk.Then one day, a wicked guy came and shat at this
place. When they came to know about this, the herdsmen decided to kill him. But a vaisn˜ava mahltml called
Gula˜bda˜s stopped them and instead, they came here and worshipped the gods. On that occasion, they set up the
Guma˜ndev Hanuma˜n. This is a beautiful place. The di¨vln of Ba¡au«a˜, Gopa˜l Ra˜v had a temple and a
dharmas´lll built here. This Hanuma˜n kills pride and egotism, {gumln/ahamklra}. Therefore it is called
Guma˜ndev.[]

Nlgti¨rth ↓
Mlhltmya: RKV 163 (Na˜gato´rthama˜ha˜tmya)
In ancient times, there was the snake Audumbara, who did penance for twelve years for the growth of his
family. He set up this ti¨rtha and obtained siddhi. From the movement of the snake the Udumbar (Umara˜vato´)
river rose. Here the infertility of women is removed and progeny is obtained (Reva˜khan˜«a 145).

Slmor - Saurti¨rth (Slmblditi¨rth) ↓

Mlhltmya: RKV 164 (Sa˜mvaures´varato´rthama˜ha˜tmya)
Once upon a time, there was Sa˜mba, the son of KŸsn˜a [/SNP] S´ro´kŸsn˜acandra[] who was delivered by [+SNP] his
wife[] Ja˜mbuvato´. [+SNP] He was so extremely beautiful, that on seeing his beauty, his other step-mothers fell
in love with him.[] [-SNP] In his mind he began to develop the wish, to see his other mothers.[] [+SNP] When
the god got to know about all this, he cursed him: "You go! Your body shall get afflicted with leprosy."[] At that
moment his body contracted (white) leprosy. Then he came to this place on the banks of the Narmada˜ and made
heavily difficult penance for [/+SNP] Su`rya for[]six months. [+SNP] He also made numerous donations and did
all kinds of pious deeds.[] God Su`rya was pleased and destroyed his disease. Because of worshipping Su`rya, this
146 Narmada˜pradaksin˜a˜

place is called Saurto´rth. At this place, all kinds of diseases get destroyed. Sa˜mba has created a sangam at this
place{?} (Reva˜khan˜«a 146).

Lndla¯´l - Siddhes´varti¨rth ↓ (for other places of this name see above, p. 143 and below, p. 160)
Mlhltmya: RKV 165 (Siddhes´varato´rthama˜ha˜tmya), RKV 166 (Siddhes´varato´rthama˜ha˜tmya)
The son of Daksa, Kapila, and numerous other a¯˜sis set up this Siddhes´varalinga and obtained siddhi
(Reva˜khan˜«a 146). There is also [+SNP] the temple of[] a vaisn˜avi¨ devi¨, Siddhes´varo´, here, which has also been
set up by the same a¯˜sis for the welfare of the world. There is also a small sangam here (Reva˜khan˜«a 146) [/SNP]
147[].

Mln˜e¯`vl - Mlrkan˜e¯`ey ↓ (for related places see above, pp. 124, 129, 132, 145, and below, pp., ?, 153)
Mlhltmya: RKV 167 (Ma˜rkan˜des´varato´rthama˜ha˜tmya)
Ma˜rkan˜«eya said: "In the ka¯˜tayuga [/SNP] satyayuga[] I did penance for 10000 years in the Dan˜«akavana
[/SNP] Dan˜«aka˜ran˜ya[] of the southern mountain. After that I have served all the enlightened men. Then I came
from there to the banks of the Narmada˜ and having served all these saints, I came to this place. All the a¯˜sis
constructed a kun˜e¯` for liberation and filled their kaman˜e¯`alus with its water here. I stayed there for a hundred
years doing penance. Then Visn˜u and Laksmo´ and S´iva and Pa˜rvato´ were pleased [+SNP] and appeared before
my eyes[]. They granted me invincibility and eternal youth. I requested them to stay forever at this place and to
fulfil the wishes of the devotees. They agreed." (Reva˜khan˜«a 147).

Ankles´var (Akrhres´var) - Mln˜e¯`avyes´var, Akrhres´var ↓

Mlhltmya: RKV 169 (Ka˜mamodino´haran˜a), RKV 170 (Ma˜n˜davyas´u`la˜ropan˜a), RKV 171 (S´a˜n˜dilo´Ÿsisamva˜da),
RKV 172 (Ma˜n˜davyato´rthama˜ha˜tmya)
[/SNP] In the village Akru`res´var one has to go to the Ra˜mkun˜«. Its story goes like this:[] In an ancient yuga
there was a [+SNP] very pious[] rljl named Devara˜ja. [+SNP] He was a devotee of Bhagavato´. Unfortunately
he had no offspring. Then he worshipped Bhagavato´ Jagadamba˜.[] Through a boon granted by Bhagavato´, he got
an extremely beautiful daughter [-SNP] composed of elements of Sa˜vitro´[]. Her name was Kumudino´. [+SNP]
She was a spitting image of Sa˜vitro´. Her beauty, sweetness and grace was unparalleled.[] One day, she went to
play in the water, when the daitya S´ankara went near to her in the guise of a bird and abducted her. While they
were moving away [+SNP] along a heavenly path[], Kaumodano´ {sic!} was weeping and crying. On the way
they passed the ls´rama of a¯˜si Ma˜n˜«avya. When[] she saw the ls´rama of the a¯˜si Ma˜n˜«avya [-SNP] and there,[]
she dropped some of her ornaments. [+SNP] At that time, the a¯˜si was immersed in penance with his eyes closed.
So he was not aware of what had happened.[] On their search for the girl the messengers of the rljl came to the
ls´rama of Ma˜n˜«avya. When they found the ornaments lying there they got suspicious. They brought the a¯˜si,
who was in deep meditation, back to consciousness and asked him how the ornaments came to his place. But the
a¯˜si could not give any explanation. When the rljl was informed about the whole affair, he [+SNP] without
thinking[] sentenced the a¯˜si to s´hli¨ {s´hli¨ kl dan˜e¯`}. Accordingly, the a¯˜si was hung from a s´hli¨ [+SNP] but he did
not die[]. On seeing this [+SNP] injustice[], the a¯˜si's younger brother [+SNP] got very angry and[] decided to
bring about the complete ruin of the king. Therefore he took [-SNP] bewitched (mantrit)[] water in his hand. At
that moment a¯˜si Ma˜n˜«avya, who was fixed to the s´hli¨, stopped his younger brother's intended action. [+SNP]
Ma˜n˜«avya said: "He brother! What are you doing? Do not curse the king. This is the fruit of earlier deeds done
in one of my former lives, which I have to bear."[] At that time, the great a¯˜sis including the saptaa¯˜sis came and
started to take Ma˜n˜«avya off the s´hli¨. Ma˜n˜«avya said: "Oh munis! [+SNP] lvas´yam eva bhoktavyam
phrvakarmas´ubhls´ubham.[] {'the good and evil of earlier actions must inevitably be enjoyed'}This is the fruit
of my earlier actions. Let me bear it. Do not try to take me off the s´hli¨." Then all the a¯˜sis went back to their
 13. Bha˜lod to Reva˜sa˜garsangam 147

respective abodes. [+SNP] The a¯˜si remained fixed to the s´hli¨ as before.[]
At night, on request of her leprous husband, the [-SNP] brlhmln˜i¨[] S´a˜n˜«ilo´ went [+SNP] took him[] to the s´hli¨.
[+SNP] Due to the darkness, she could not see anything.[] There, she [+SNP] he[] touched the feet of Ma˜n˜«avya
[+SNP] with his body[]. Ma˜n˜«avya started to scream for pain. On hearing him scream, all the a¯˜sis came
together. The brother of a¯˜si S´a˜n˜«ilya {sic! Ma˜n˜«avya} became angry. He immediately cursed S´a˜n˜«ilo´: "When
the sun rises, your husband shall die." [/SNP] He immediately pronounced the curse: "Whoever has touched the
feet of my brother, shall die at sunrise."[] S´a˜n˜«ilo´ said to all the a¯˜sis: "Now you shall see what the dharma of a
wife, who is faithful to her husband, is like." [/SNP] On hearing this, the leper's intent vanished like the flame
of camphor. He got frightened and said: "Devi¨! Now bring me back to my house. At sunrise I will die. On
hearing this, his pious wife said peacefully: "Don't be afraid. The sun will not rise. You shall see the power of
my faith to you."[] Then she delayed the rise of god Su`rya for six months [+SNP] by her power[]. Now, the
business of everyone [+SNP] the devas, a¯˜sis and pita¯˜s[] came to a halt. The devas got terrified and together with
Brahma˜ and the rljl [/SNP] all the a¯˜sis[] went to S´a˜n˜«ilo´ and assured her, that her husband would be spared.
[+SNP] At that moment the sun rose. The husband of the faithful woman died, but in the next moment he came
back to life with a spotless gold-like body.[] The same moment, the rlksasa appeared with the girl {Kumudino´}
[+SNP] and said: "I was once cursed by a a¯˜si to become a daitya. On my plead he said: "You will be released
from this curse at the time you abduct a princess in the guise of a bird. This virgin is pure. There is nothing
about her conduct which is to be blamed. "[] [-SNP] In order to get rid of the curse resting on him, he had
initiated all these incidents.[] Then the daitya became invisible. [+SNP] When he had heard all this, again and
again he begged the a¯˜si pardon for his fault.[] On realizing all that, they all went to Ma˜n˜«avya a¯˜si, released him
from the s´hli¨ and praised him. The rljl entrusted his daughter Kumudino´ with the a¯˜si. [+SNP] Eversince this
ti¨rtha is famous as Ma˜n˜«avyato´rtha.[]
[+SNP] Sometime before, the Narmada˜ flowed here. Nowadays it has moved away some three to four miles.[]
The younger brother of Ma˜n˜«avya threw the water which he had taken into his hands to curse the rljl into the
ocean. It was very deadly poison.[] (Reva˜khan˜«a 165/166)
Near to this ti¨rtha is one Devkha˜d (Ra˜mkun˜«), which was erected by all the gods at the time they granted the
boon to S´a˜n˜«ilya{?}. All the devatls live here together with the pita¯˜s [-SNP] (Reva˜khan˜«a 167)[].
{Note: The story, as told in the pilgrim's manuals, is a little bit confusing.}

Akrhres´varti¨rth ↓
Mlhltmya: RKV 168 (Anku`res´varato´rthama˜ha˜tmya)
[+SNP] The second brother of the Lord of Lanka˜, Ra˜van˜a,[] Kumbhakarn˜a, had a grandson [/SNP] son[]. His
name was Akru`ra. [+SNP] Unlike the other rlksasas he was not cruel {krhr}[]. He was a great devotee [+SNP]
of god[]. He was constantly living with his paternal uncle, Vibho´san˜a. When he had seen the extinction of his
family [+SNP] at the hands of Ra˜macandra[], he [+SNP] was full of remorse and[] came here to the bank of the
Narmada˜, where he did severe penance for a hundred years. S´iva got pleased and granted him a boon. He wished
that the [+SNP] unconditional[] love for god Visn˜u should forever stay in his heart. S´iva agreed. Then Akru`ra
set up this linga and worshipped it (Reva˜khan˜«a 168) [/SNP] 167/168[].
{Note: This is one of the rare occasions of the RK reference of the pilgrims' manuals being in accordance with
the RKV.}

Bharoa¯´i¨ - Balballkun˜e¯` (Shryakun˜e¯`) ↓

Here are statues of a four-armed No´lakan˜tha S´iva and of Narmada˜ maiyl. There are bubbles {bulbul} constantly
coming up in the kun˜e¯`. [+SNP] Therefore it is called Balbala˜kun˜«.[] [-SNP] This is uniquely miraculous.[] In
an ancient yuga the deva a¯˜si Kas´yapa saw that living beings were afflicted with all kinds of diseases. Out of
148 Narmada˜pradaksin˜a˜

compassion for them, he contemplated upon S´iva in the form of Dhanvantaro´. S´iva again felt remorse for him,
came out of the ocean [+SNP] in the form of Kapardo´ Ka˜ma˜ri Dhanvantaro´[], appeared before Kas´yapa and
granted him a boon. [+SNP] Then Kas´yapa said: "Lord! Please bestow on me the knowledge of medicine, so
that I shall be capable of taking away the pain from all living beings." S´iva said "So be it!" and fulfilled his
heart's wish.[] At that time, this ti¨rtha arose (Reva˜khan˜«a 167) [/SNP] 187[].

Sahjot/Sahjlt - Siddhrudres´varti¨rth ↓
Mlhltmya: RKV 173 (S´uddhes´varato´rthama˜ha˜tmya)
S´ankara obtained siddhi here. In an ancient yuga, god Visn˜u and the five-headed Brahma˜ had a dispute [+SNP]
about who of them was greater. Brahma˜ said: "I have five heads. I have worked the whole creation. I am the
greatest of all." Visn˜u replied: "You were born from my navel lotus. I am supporting the whole creation.
Therefore I am the greatest of all."[] While they were arguing in this manner, S´iva revealed to them his own
linga [/SNP] between them appeared an endless linga consisting of light and S´iva told them to find its end.[]
[+SNP] Then god Visn˜u mounted his Garu«a and went down {sic!} and Brahma˜ mounted his hamsa and went
up.[] Both of them tried to find one of either ends [+SNP] for a thousand years[], but did not succeed and finally
got tired. So they came back [- SNP] to S´ankara[]. S´iva asked them to tell their respective experiences. [+SNP]
First he asked Visn˜u: "Have you found the end of this jyotirlinga?"[] Visn˜u said: "You are endless." [/SNP] "No,
I could not find it." Then S´iva asked Brahma˜.[] Brahma˜, however, said: "Yes, I have found your [/SNP] the[]
end." [+SNP] In order to give false evidence, he produced a {keva¯´l, ketki¨} screwpine flower {Pandanus
odoratissimus} and a klmadhenu.[] When he heard all this, S´iva was pleased with Visn˜u. [+SNP] But he was
fully aware that Brahma˜ had lied.[] He got extremely angry and cut off the fifth head of Brahma˜ [+SNP] with
his fingernails. But the skull of Brahma˜ got stuck to his hand[]. Therefore he was polluted by the offence of
brahmahatyl. To get rid of his offence, he began to wander about all the ti¨rthas in the world [+SNP] but the
brahmahatyl would nowhere stop to follow him[]. Finally, he came to this place and did severe penance. All the
gods brought water from all the ti¨rthas and poured it into a kun˜e¯`. Here S´iva's murder was washed off. [/SNP]
When he finally came to this Devkha˜tkun˜« of the Narmada˜, his brahmahatyl was removed. Brahma˜'s skull fell
from his hands. Eversince this ti¨rtha is famous for being extremely purifying.[] A bath here must be taken at
sunrise. (Reva˜khan˜«a 168).
Nowadays there are two good temples here. One of them, the Siddharudres´vara, stands near the kun˜e¯`. The
Siddhana˜tha Dattatreya has an extremely beautiful statue. [+SNP] Here is the Siddhrudres´var kun˜e¯`. Here are the
temples of Siddharudres´vara and Siddhana˜tha Dattatreya.[]

Mln˜tiyar - Vaidyanlth, Shryakun˜e¯`, Mlta¯˜klti¨rth ↓

Vaidyanlth ↓
At the moment of touching the water here, salvation is attained, because this is Reva˜ water. [/SNP] Before, the
Narmada˜ flowed at a distance from this place, but now she comes often near to the Vaidyana˜tha.
Shryakun˜e¯` ↓
Out of the twelve suns, which were born to a¯˜si Kas´yapa by A˜diti, Vivasva˜n Su`rya was the best. [/SNP] The wife
of a¯˜si Kas´yapa, Diti, who was a daitya, gave birth to A˜ditya-Su`rya. Su`rya's name was Vivasva˜n.[] Vis´vakarma˜
gave him his daughter Samjo˜a˜ in marriage and he had two sons with her, Vaivasvata Manu and Yamadharma
[/SNP] Yama[] and one daughter, Yamuna˜ [-SNP] river[]. [+SNP] The heat of Su`ryana˜ra˜yan˜a was so extreme,
that Samjo˜a˜ could not bear it. So[] one time, Samjo˜a˜ said to Su`rya: "[+SNP] Your heat is limitless.[] I am unable
to bear your heat. Therefore, [+SNP] please grant me permission that[] I shall go back to stay in my father's
house." God Su`rya forbade her to do so. [+SNP] He said: "How could that be possible? Who will take care of
the children then?" When she heard this, Samjo˜a˜ was at first pacified, but still, it was impossible for her to bear
 13. Bha˜lod to Reva˜sa˜garsangam 149

Su`rya's heat. One day she took her shade {chlyl}, which had been cut off by Su`rya, and brought it to life. Then
she said to Cha˜ya˜: "Look, you must stay here and never tell Su`ryana˜rayan˜a: I am actually not Samjo˜a˜, but her
shadow." Cha˜ya˜ replied: "As long as the fear of death does not approach me, I shall not tell him anything. But
when the fear of death will come to my mind, then I shall be compelled to tell." Samjo˜a˜ said: "This is good"[]
[-SNP] Behind the the back of Su`rya, Samjo˜a˜ left {her shade} Cha˜ya˜ with Su`rya[] and went to her father's
house. [+SNP] Vis´vakarma˜ asked her: "How come you came alone?" She told him, that she could not bear
Su`rya's heat. Vis´vakarma˜ replied: "A grown up girl may not stay long in the house of her father. You go back
to him." Hearing this, she left, but instead of going back to Su`ryana˜ra˜yan˜a's place, she went deep into the forest.
In order to keep the faith to her husband, she turned into a mare. As a mare she spent her time grazing in the
forest.[]
Back here {at Su`rya's place}[+SNP] Su`ryana˜ra˜yan˜a regarded the shadow of Samjo˜a˜ to be Samjo˜a˜ herself.[]
Cha˜ya˜ had two sons with Su`rya, Sa˜varn˜o´ Manu and S´ano´s´vara and one daughter, the Ta˜po´ river. [+SNP] Samjo˜a˜'s
son, Yamara˜ja, was of hot-tempered nature.[] Cha˜ya˜, was full of love for her own children [+SNP] and gave
them only the nicest things to eat[], but developed animosity towards the children of Samjo˜a˜ [/SNP] and gave
only basic food to them. Having watched this sort of things for a good while, Yamara˜ja became outraged. Full
of wrath he lifted his foot to kick Cha˜ya˜. Cha˜ya˜ cursed Yamara˜ja. Then Yamara˜ja went to his father to tell him
what had happened and said: "Father! It is evident, that she is not our real mother! A mother would never curse
her child." When Su`rya scolded him and asked him to tell the whole truth, Yamara˜ja told him the whole story[].
When god Su`rya realized all that, he left Cha˜ya˜ and went to look for Samjo˜a˜. First he visited the house of his in-
laws, but there he did not find her. [+SNP] He enquired about all the details concerning Samjo˜a˜. Vis´vakarma˜
said: "Yes, she has come here, but I sent her back to you." Su`ryana˜ra˜yan˜a said: "Well, then I shall go to search
her."[] Full of sorrow he began his search. In the jungle he saw her wandering about as a mare. Then he turned
into a stallion and [-SNP] began to copulate with her. Some time later,[] the mare gave birth to the
As´vino´kuma˜ras. [+SNP] Then Su`ryana˜ra˜yan˜a went together with Samjo˜a˜ to Vis´vakarma˜.[] At that time,
Vis´vakarma˜ told Su`rya: "My daughter cannot bear your heat. Therefore you have to cool it down." Thereupon
Su`rya cooled down his heat. But the effort he made for that exhausted him. [/SNP] Then Vis´vakarma˜ made
twelve ldityas from the one A˜ditya and also reduced the heat of Su`ryana˜ra˜yan˜a. Su`ryana˜ra˜yan˜a got exhausted.[]
Therefore he came to this place on the bank of the Narmada˜ and did penance for 10000 divine years. S´ankara
[+SNP] was pleased and[] gave him back his heat and promised to stay forever at this place and to fulfil the
wishes of the devotees (Reva˜khan˜«a 42).
Mlta¯˜klti¨rth ↓
Here, at the pond [/SNP] near to Su`ryakun˜«[] is Ma˜tŸka˜to´rth. When [+SNP] six-faced[] Ka˜rtika˜ [/SNP]
Ka˜rtikeya[] svlmi was born to work for the devas, the six [/SNP] five {sic!}[] ka¯˜ttikldevi¨s took care of him
[+SNP] as if he was their own son[]. They all gave him milk, but [/SNP] he felt no satisfaction,[] his stomach
would not fill. [+SNP] Therefore they were very concerned and came to Na˜rada. The ka¯˜ttikls told Na˜rada about
their worries and asked him for a solution.[] On the advice of Na˜rada they came to the banks of the Narmada˜
and did penance. They obtained their desired fruit and then the saptamlta¯˜kls granted this ti¨rtha the boon that
they will make any rite fruitful at this place [-SNP] (Reva˜khan˜«a 165)[].

Uttrlj - Uttares´var ↓
[+SNP] In ancient times,[] there was rljaa¯˜si [/SNP] a king named[] S´as´abindu. He had 100000 [/SNP] 10000[]
sons but just one daughter. [+SNP] The daughter was a great beauty and very gifted.[] The daughter wanted to
marry, but her wish was not fulfilled. [/SNP] Although the mahlrlja asked in all directions for marriage
proposals, nobody replied. Therefore the rljl got very worried.[] [+SNP] The a¯˜sis said to the girl: "Daughter!
You must do penance. tapasl kim na siddhyati." {What is not to be accomplished by penance?}Which task
150 Narmada˜pradaksin˜a˜

could be thought of, that could not be fulfilled through penance?"[] Therefore, on the advice of the a¯˜sis, the girl
went to the bank of the Narmada˜ and did penance at this place. Then a svayambhhlinga came out of the earth
and S´iva granted her a boon. [+SNP] He said: "Daughter, your penance has borne fruit. You will be married to
the son of mahlrlja TŸn˜abindu."[] Then she was married to the son of Trin˜abindu [-SNP] (Reva˜khan˜«a 168)[].

Si¨rl - Narmades´var ↓ (for other places of this name see above, pp. 125, 130, 144, and below, p. 158)
[+SNP] S´iva resides in each and every stone of the Narmada˜ and his sports are of eternal variety.[] Once S´iva
took the guise of an old bullock and while wandering along both banks of the Narmada˜, he came to this [+SNP]
beautiful[] place. [+SNP] The Narmada˜ thought: "This is my father!"[] Then she manifested herself in a
beautiful form, came out of the water, worshipped him and praised him. [+SNP] S´iva was pleased by her
worship and granted her a boon. The Narmada˜ requested him to always reside at this place and to fulfil the
wishes of the devotees.[] S´iva then promised, to stay at this place in order to fulfil the wishes of the devotees
(Reva˜khan˜«a 169) [/SNP] 165, 168[].

Mothiyl - Mlta¯˜ti¨rth ↓ (for other places of this name see above, pp. 115, 139 and below, p. 158)
This ti¨rtha brings luck and happiness. In an earlier yuga [/SNP] kalpa, when[] Brahma˜ [+SNP] had got the
advice from god to work the creation, he first[] created ten [+SNP] sons from his mind. They came to be called
Brahma˜'s[] mind-born sons. Among them was Daksa Praja˜pati who had fifty daughters. They [/SNP] thirteen of
them[] were given [-SNP] whenever they reached the marriagable age[] to Kas´yapa. Then Kas´yapa started to
think about children [/SNP] to increase the creation[]. Then, the women [/SNP] mothers[] said: "By penance
only will this whole task be performed. We shall now do penance [-SNP] and obtain siddhi[]. Then, on the
approval of their husband, they made a kun˜e¯` [+SNP] here, on the bank of the Narmada˜[] and filled it with water
from the Narmada˜. On its banks they started to do penance for a hundred [+SNP] divine[] years. Their desired
wish was fulfilled. Because of their penance all kinds of living beings were created. Therefore they came to be
called mltls [+SNP] of the whole world[]. [-SNP] When the kun˜e¯` fills with water a sound like "bhat-bhat" is
heard; therefore the place came to be called Bhatbhato´ma˜ta˜to´rth.[] Particularly the wish for progeny is fulfilled
here (Reva˜khan˜«a 169).

Hlsot - Hamses´varti¨rth, Tilldes´varti¨rth ↓

Hamses´varti¨rth ↓
Mlhltmya: RKV 221 (Hamses´varato´rthama˜ha˜tmya)
[+SNP] Men, animals, birds, trees, all living beings are the progeny of Kas´yapa.[] In the family of Kas´yapa,
there was the son of Da˜ksa˜yan˜o´, a goose named Ka˜ntis´ikha˜, who was the mount of Brahma˜. [/SNP] With one of
his wives Kas´yapa had a goose named Ka˜ntis´ikha˜, which Brahma˜ had chosen as his mount.[] When Brahma˜ set
off to [+SNP] Praja˜pati[] Daksa's sacrifice, at that time, he did not come for Brahma˜'s service, as he was
engaged in a discussion with S´iva's gan˜as. [+SNP] When he saw that his mount was not there in time, it was
only natural that Brahma˜ got angry.[] Therefore Brahma˜ cursed him: "You shall be banished from satyaloka
[/SNP] brahmaloka[][+SNP] and go to the world of men[]." Then the goose [+SNP] got extremely unhappy
and[] humbly asked Brahma˜ for mercy. Brahma˜ then said: "You go to the bank of the Narmada˜ [+SNP] and do
penance[]. There your wish shall be fulfilled [/SNP] There you will be restored to brahmaloka[]." The goose
came to this place and here his wish was fulfilled. [/SNP] Here he set up the Hamses´vara s´ivalinga and did
penance as a result of which he was restored to brahmaloka[] (Reva˜khan˜«a˜ 175).
Tilldes´varti¨rth ↓
Mlhltmya: RKV 222 (Tila˜des´varato´rthama˜ha˜tmya)
The a¯˜si Ja˜ba˜lo´ was an extreme offender. [+SNP] In order to get rid of all his offences,[] he went to all the ti¨rthas
 13. Bha˜lod to Reva˜sa˜garsangam 151

and finally [+SNP] by chance[] came to the bank of the Narmada˜. Here he started to eat only sesame and did
penance. As he daily decreased the amount of sesame [+SNP] by one seed, his offences were reduced bit by
bit[]. In this way he did penance for 72 years [+SNP] and was released from of his offences[]. [-SNP] S´ankara
was pleased and released him from all his offences.[] [+SNP] Because he had fed only on sesame {til}, he
became known as Tila˜da {(tilln atti¨ti = tilld).[] Then he set up S´ankara, [/SNP] the Tila˜des´vara s´ivalinga[]
[+SNP] in his name[] here [-SNP] (Reva˜khan˜«a 175)[].

Vlsnoli¨ - Vlsavti¨rth ↓
Mlhltmya: RKV 223 (Va˜saves´varato´rthama˜ha˜tmya)
When the eight vasus were cursed by their fathers [+SNP] to be reborn on earth[], they set up the Va˜saves´vara
s´ivalinga, did penance and obtained siddhi [-SNP] (Reva˜khan˜«a 175)[].

Katpur - Kotes´var (Maslniyl-Kotes´var) ↓ (for other places of this name see above, pp. 104, 108, 124,
135 and below, p. 162)
Mlhltmya: RKV 224 (Koto´s´varato´rthama˜ha˜tmya)
When the [+SNP] eminent stream[] Narmada˜ and Samudra {the ocean} {first} united, karoa¯´s of devas and
gandharvas etc. came to watch. [-SNP] They did penance at this place[] and obtained siddhi according to their
desires. Eversince, S´iva resides here (Reva˜khan˜«a 175).

Visod - Aliklti¨rth ↓
Mlhltmya: RKV 225 (Alikes´varato´rthama˜ha˜tmya)
The daughter of the daughter of the gandharva [+SNP] rljl[] Citrasena, Alika˜, was very wicked [/SNP]
obstinate[]. By her own will [/SNP] without asking her parents[], she married the a¯˜si Vidya˜nanda and stayed for
ten years with him. Then she left him and went to her father Ratnavallabha. Her father prohibited her from doing
so [/SNP] her father considered it improper to admit such a daughter into his house[] and threw her out. Then
she asked some brlhman˜as {what to do} and came here to do penance. She did severe penance and was
liberated from her offences. Then she set up the Alikes´vara [+SNP] s´ivalinga[], worshipped and praised him and
went to the house of her father, who now respected her (Reva˜khan˜«a 175).

Vimles´varti¨rth ↓ (see Vimles´varti¨rth, above, pp. 104, 142)

Mlhltmya: RKV 226 (Vimales´varato´rthama˜ha˜tmya)
This is a very powerful ti¨rtha. [+SNP] This is the last ti¨rtha on the south bank of the Narmada˜ near to the
Reva˜sa˜garsangam. Hear the greatest offenders got purified.[]
1) The rlksasa Tris´ira˜, son of Tvasta˜, was killed by Indra. The resulting offence of brahmahatyl was removed
at this place.
2) When Su`rya had contracted leprosy because of casting evil looks at a girl motivated by his sexual desire, he
did penance here and was cured.
3) When the a¯˜si S´Ÿnga [/SNP] S´Ÿngo´[], son of Vibha˜n˜«aka, lived [+SNP] for a long time[] in the palace of rljl
Das´aratha [/SNP] of a mahlrlja while performing a putresti[], the offence of living in a rljaga¯˜ha [/SNP] of
eating royal food[] fell on him. [-SNP] Then he obtained siddhi {here} by sitting together with the woman
S´a˜nta˜, in order to remove the sin of sexual intercourse {incomprehensible}[] [+SNP] That offence was removed
by doing penance here.[]
[-SNP]
4) After S´ankara had charmed the wives of the munis in the Da˜ru`vana, he came to this place in order to remove
that offence, did penance and obtained siddhi.
152 Narmada˜pradaksin˜a˜

5) When Brahma˜ had sexual desires watching Tilottama˜, he came to this place in order to remove that offence.
In the same way, numerous persons have done penance here and obtained siddhi (Reva˜khan˜«a 175).[]
[-SNP] At this place one must bathe and make a donation. The mantra to be recited while bathing is:
anas´ ca tejo hi avasya deho reto hi visn˜or ama¯˜tasya nlbhir´ .
etat bruvan pln˜e¯`ava s´rautavlkyam tato <vaglheta patim nadi¨nlm ..[]
[+SNP] That much should be said, that whatever offence had fallen on the devas, a¯˜sis, munis, gandharvas and
so on, they all were removed at this place through penance. This is a very purifying {vimal} ti¨rtha. Here at
Vimles´var, is a temple of the same name. There is a tiled shed looking like a broken cave some way down, in
which resides a S´iva. This statue is also prescribed for worship.
Then one has to take a boat to ferry over to the north bank to go to Haro´ ka˜ dha˜m. There is no ghlt to land the
boats. Wading up to the knees in mud, it is difficult to mount the boats. There are neither arrangements to stay
nor for drinking water. There is a pond, where people use to bathe and a well, but its water is brackish. One has
to wait the whole day for a boat to come, because they are also needed to fetch mail from Ha˜sot. Here ends the
parikraml on the south bank. From here, the parikramlvlsi¨s go by boat to the other bank. From Vimles´var one
goes to Reva˜sa˜garsangam on the other side, and then proceeds to Haro´ ka˜ dha˜m. A traveller who ferries over to
Haro´ ka˜ dha˜m from here, makes an experience like that of crossing the bhavslgar to reach the realm of god.[]
{Here ends the parikraml on the south bank; it now continues on the north bank}

North Bank •→ (NPA: 177-197; SNP: 122-135)

Hari¨ kl dhlm - Revlslgarsangamti¨rth ↑
The devatls always come to this place to perform their rites like bathing and giving donations. A bath here
leaves {the recitation of} mantra far behind. One should never touch the ocean with darbha grass (Reva˜khan˜«a
174).

Lohlryl - Jamadagniti¨rth ↑
Mlhltmya: RKV 218 (Ja˜madagnyato´rthama˜ha˜tmya)
At the time, when Paras´ura˜ma did penance for S´iva, his father Jamadagni and his mother Ren˜uka˜ came here.
They both stayed here and did penance [-SNP] (Reva˜khan˜«a 174)[].

Rlmti¨rth ↑
After his father had been killed, and having killed the ksatriyas including Sahasra˜rjuna, Paras´ura˜ma, on the
advice of his mother, made a libation for the pita¯˜s with their blood. According to the wish of the pita¯˜s, this is the
Kuruksetra of the banks of the Narmada˜. [/SNP] When Paras´ura˜ma had killed all the ksatriyas including
Sahasraba˜hu, he came to the banks of the Narmada˜. On the advice of his parents, he made a libation of blood for
his forefathers. Therefore this spot has become famous as the Kuruksetra of the banks of the Narmada˜.[]
(Reva˜khan˜«a 173) [/SNP] 174[].

Llkhi¨ - Lun˜thes´var (Laksman˜ Lotes´var) ↑

Mlhltmya: RKV 220 (Lotan˜es´varato´rthama˜ha˜tmya)
Seeing this ti¨rtha will remove the offences of seven births. In the ldiyuga [/SNP] ldisatyayuga[], Narmada˜
came in her own form to meet Samudra. Already from a distance Samudra saw her coming. He was full of joy
and overwhelmed by love, he went rolling {lun˜than} towards her. At the place where they both met a s´ivalinga
appeared. Next to the linga stood Nando´. [-SNP] Because he saw a klmadhenu, he got jittery {?}.[] Then [/SNP]
For some reason,[] he stepped with his foot on the s´ivalinga. The linga became like a cow's head. Immediately
when she saw this, [-SNP] Narmada˜ stopped to look at Samudra and[] went into that s´ivalinga. Eversince, the
 13. Bha˜lod to Reva˜sa˜garsangam 153

Narmada˜ resides here. [-SNP] In the vicinity there is the VŸsarva˜d kun˜e¯`, which was set up by Nando´[]
(Reva˜khan˜«a 174).

Bhhtnlth ↑
On the seashore stands the temple of Bhu`tana˜tha. In the temple three lingas stand side by side. [/SNP] Here are
three temples with s´ivalingas[] This place is deserted due to lack of water. [/SNP] There is no sweet water here,
therefore travellers do not stay here. Three miles from here, in Dejagra˜m, is the ls´rama of a¯˜si Dadhici.

Dhdhnlth/Bhagvati¨devi¨ ↑
[+SNP] Here is the place of Du`dhana˜tha Maha˜deva and the temple of Bhagavato´ Devo´.[]

Amlethl - Ni¨lakan˜thes´vara/Somanltha/Amiylnltha {temples} ↑

Candramaules´var ↑
It is said, that this linga was set up by rljl Candrasena. [+SNP] There is a temple of Candramaules´vara S´iva
here.[]

Suvl - Somes´var ↑
[+SNP] Here is a temple of Somes´vara S´iva.[]

Kolyld - Kapiles´varti¨rth ↑ (for other places of this name see above, pp. 131, 140 and below, 160, 162)
Once Kapila came here while on a journey to Narmada˜sa˜garsangam. [+SNP] Seeing this peaceful, secluded and
beautiful spot,[] he sat down in penance and obtained siddhi [-SNP] (Reva˜khan˜«a 172)[].

Eran˜e¯`i¨sangam ↑ (see Eran˜e¯`i¨sangam above, pp. 94, 134)

Mlhltmya: RKV 217 (Eran˜do´to´rthama˜ha˜tmya)
Once, the a¯˜si Eran˜«a did penance for Bhagavato´ [+SNP] Jagadamba˜[] in order to obtain progeny. Then
Bhagavato´ was born in his household as Eran˜«o´. When his daughter reached the marriagable age, the father made
preparations for the marriage. But Eran˜«o´ did not agree. She sat down there in penance. Seeing this, Samudra
came and sat beside her, wishing to enjoy her sexually. When she saw this, Eran˜«o´ took the form of a river. At
that time, the Narmada˜ was also present (Reva˜khan˜«a 173).

Baingan˜i¨ - Baijnlth ↑
Here is [+SNP] a temple of[] Baijana˜tha.

Kalldarl - Kaplles´var ↑
Mlhltmya: RKV 214 (S´ro´kapa˜lato´rthama˜ha˜tmya)
[+SNP] Once upon a time, S´iva visited all the ti¨rthas in the world with a skull in his hand.[] S´iva had once
placed his human skull here. From this skull this linga arose. [-SNP] At that time a heavenly voice announced
the existence of this ti¨rtha in the world (Reva˜khan˜«a 172)[].

Kujl - Mlrkan˜e¯`es´var ↑ (for other places of this name, see above, pp. 124, 129, 132, 145, 146 and below, p.
?)
Ma˜rkan˜«eya set up this linga after he had heard numerous stories of the various pranks of S´iva [/SNP] about the
greatness of Narmada˜ and S´iva[] from Na˜rada (Reva˜khan˜«a 171)
154 Narmada˜pradaksin˜a˜

Kujl - Lsle¯`hi¨s´var/S´a¯˜ngi¨s´var/Balkles´var ↑
Mlhltmya: RKV 215 (S´Ÿngito´rthama˜ha˜tmya), RKV 216 (Asa˜dho´to´rthama˜ha˜tmya)
[+SNP] S´iva must have visited this place in the month of lsle¯`r´a.[] At the place where S´iva put his stick, the
A˜sa˜«µo´s´vara linga appeared, and where he placed his s´a¯˜ngi¨, on which he usually plays, the S´Ÿngo´s´vara linga
appeared. [+SNP] But S´iva set up one more linga.[] At one time, S´iva roamed about here naked [/SNP] in the
guise of a naked mendicant[]. At that time, some cloth merchant [/SNP] merchant of cloth made from tree bark
{valkal}[] saw him in this condition. S´iva told him: "Cover my linga with your clothes. I shall give you much
wealth." The greedy merchant took his cloth and started to cover the linga. But it grew so much, that the
merchant had to use all the cloth he kept in his shop and not a single piece remained [/SNP] He took whatever
cloth he had with him, but the linga grew so much that he could not cover it[]. Then it began to dawn on the
vais´ya and he started to praise S´iva. S´iva made him a karoa¯´pati and installed his linga here. [/SNP] S´iva was so
pleased by his devotion, that he made him immensely rich.[] (Reva˜khan˜«a 172) [/SNP] 173[].

Klsvl - Kanthes´varti¨rth ↑
Mlhltmya: RKV 214 (S´ro´kapa˜lato´rthama˜ha˜tmya)
[+SNP] Every tiny part of the banks of the Narmada˜ is a place of Kaila˜s´pati Kapardo´ Kapa˜lo´'s games and
sports.[] Once upon a time, S´iva took the guise of a Ka˜pa˜lika. Together with the yogini¨s and the bhhtagan˜as
[/SNP] bhhtapis´lcas, e¯`lkini¨s and yogini¨s[] he played around [-SNP] made everybody fearless[], came here and
sat down to do penance. He put his rags {kanthl} on the ground. There a linga appeared [+SNP] which became
famous under the name Kanthes´vara[] (Reva˜khan˜«a 172).

Megl¯v - Gan˜itlti¨rth, Mlrkan˜e¯`es´var ↑

Gan˜itlti¨rth ↑
Here, Bhagavato´ Para˜s´akti is personally present. [+SNP] This is a siddhapi¨tha of Bhagavato´ S´akti.[] Once upon
a time, S´iva and S´akti, while counting the creation, were praising their respective greatness. In the end S´iva
[+SNP] was defeated and[] had to realize [/SNP] admit[] S´akti's superiority. [+SNP] Therefore this is the place
of S´akti.[] If they {ever} realize the greatness of this place, even the ignorance of slmkhyas´lstri¨s is cured [-
SNP] (Reva˜khan˜«a 172).[] [/SNP] When they heard about its greatness, the slmkhyls´lstri¨s came to this place
and their ignorance was destroyed.
Mlrkan˜e¯`es´var ↑ (for other places of this name, see above, pp. 124, 129, 132, 145, 146, 153)
[+SNP] This is the place of penance of the long-lived Ma˜rkan˜«eya. Everywhere around are lingas which he had
set up.[]
When Ma˜rkan˜«eya went to Reva˜sa˜garsangam, he sat down with all the great a¯˜sis here and did penance. S´iva was
pleased [+SNP] and appeared before him[]. He promised to take his abode here and to fulfil all the wishes of the
devotees (Reva˜khan˜«a 172).

Munle¯` - Munyllayti¨rth ↑
In an earlier yuga all the great munis gathered, set up this ti¨rtha and obtained siddhi [/SNP] constructed their
abodes and dwellings here and did penance.[] [-SNP] (Reva˜khan˜«a 172)[].

Eksll - Apsares´var, E¯`in˜e¯`i¨s´var ↑

Apsares´var ↑
Once upon a time, countless {female} apsarls came [+SNP] down from heaven[] to see the Narmada˜. With
great devotion they set up this ti¨rtha. Who bathes here or makes a donation goes to the sphere of the gandharvas
[-SNP] (Reva˜khan˜«a 172)[].
 13. Bha˜lod to Reva˜sa˜garsangam 155

E¯`in˜e¯`i¨s´var ↑
Mlhltmya: RKV 212 (Ekas´a˜ladin˜dimes´varato´rthama˜ha˜tmya)
This is a svayambhhlinga. Once upon a time S´ankara took the guise of a monk and came to this village to put
the compassion of its people for living beings on test. He went from house to house playing his [+SNP] e¯`in˜e¯`i¨[]
e¯`amaru in order to beg for alms. But nobody gave him anything. Later he set every house which he had left
empty-handed ablaze. In this manner all the houses of the village burnt down. Realizing that this was the result
of the fury of a sldhu, the villagers ran to him for protection. [+SNP] This pleased S´iva and[] S´ankara gave
them his e¯`amaru and told them to go back to their homes and play the e¯`amaru. They all followed his advice.
Then all their houses were restored to their former condition. Eversince the S´iva, who is installed here, fulfils
the wishes of the devotees (Reva˜khan˜«a 172) [/SNP] 173[].

Slmni¨ - Sun˜e¯`i¨s´var/S´un˜e¯`i¨s´var ↑
Mlhltmya: RKV 211 (Mun˜dito´rthama˜ha˜tmya)
In ancient times, [+SNP] the playful[] S´ankara once took on the body of a leprous brlhman˜a and came to this
place. [+SNP] At that time, there was a s´rlddha going on in the house of some brlhman˜a.[] Together with other
brlhman˜as he begged for food at the house of a brlhman˜a. It was the time of the s´rlddha. The brlhman˜as
performing the s´rlddha and the yajamlna, however, refused him any food and chased him away. The leprous
dvija went to the jungle. Here, {at the s´rlddha}, the brlhman˜as looked at their leaf-plates and found all their
food-stuffs infested with animals [/SNP] worms[]. On seeing this, the brlhman˜as said to the yajamlna: "This
is the fruit of insulting a guest. Today you have prevented the visit of god.[/SNP] That was god, in the guise of
a guest. We must go to search him.[] " Then they all went to the jungle. With utmost difficulty they finally
found the leprous brlhman˜a. They all praised him. And respectfully they brought him back to the house. There
S´iva told them: "One should never hesitate to feed a hungry person. That is the essence of anyone's dharma."
Then [+SNP] after eating[] he stayed there with his leprous body. [-SNP] However, the brlhman˜as did still not
fully realize his greatness.[] One day [+SNP] the villagers planned a picnic in the forest {vanbhoj}. So[] they all
prepared food with their own hands and went to the forest. They had completely forgotten about the leper.
[+SNP] But S´iva, with his leprous body had alread manifested himself there. However, these people did not
invite him to eat with them.[] They sat down to eat [+SNP] all by themselves[] and enjoyed the healthy food.
[+SNP] Suddenly they remembered the leper.[] Then they nervously went to the leper's refuge, but instead of the
leper they found a linga (Reva˜khan˜«a 172). [+SNP] All together worshipped it and eversince this linga is
famous under the name of S´un˜«o´s´vara.[]

Amles´var ↑
Mlhltmya: RKV 213 (A˜males´varato´rthama˜ha˜tmya)
Once upon a time, S´ankara took the guise of a twelve year old boy and together with numerous other boys, went
to play on [/SNP] near to[] an l¯vll tree (Emblica officinalis). He [+SNP] alone climbed on the tree[] plucked all
the fruits of the tree and scattered them in all directions. Then he told the boys "You pick up the l¯vll fruits."
When the boys had picked up all the fruits, they came back and gathered under the tree. There, they could not
find their friend S´ankara but found a s´ivalinga under the tree. [+SNP] Eversince that linga is famous as
Amales´vara.[] (Reva˜khan˜«a 172).

Bhlrbhhtes´varti¨rth ↑
Mlhltmya: RKV 209 (Bha˜rabhu`tito´rthama˜ha˜tmya)
In the ka¯˜tayuga, at the time of the raivat manu [/SNP] In the ka¯˜tayuga of the raivat manvantara[], a brlhman˜a
named Visn˜us´arma˜ lived here, who was very learned and a great ascetic {tapi¨}. [+SNP] There were many
156 Narmada˜pradaksin˜a˜

students living with him.[] He used to perform his daily duties with utmost care. Because he treated guests with
the highest respect and affection, his reputation spread all around. On seeing this, for the welfare of the world,
[+SNP] our frolicsome[] S´iva once wanted to test him. He took the guise of a young brlhman˜a {vatu} student
and went to Visn˜us´arma˜ to study. According to the rules and under the condition that he would respect the
sevldharma, the brlhman˜a agreed to donate to him knowledge. [+SNP] He admitted him into his ls´rama.[]
One day, it was student S´iva's turn to prepare food. Visn˜us´arma˜ said: "He student! I am going to take my
evening bath. You prepare the food." Then [+SNP] along with all the other students,[] Visn˜us´arma˜ went down
to the Narmada˜ to bathe. Back here, S´iva arranged the complete food with the help of a klmadhenu [+SNP] in
just one moment[] and then followed his guru down to the Narmada˜. When they saw this, all the students started
to scold him. S´iva asked them: "What have you got to do with it? You care for the food when it is your turn."
The students began to make a big fuss. On seeing this, S´iva said: "At the time you sit down on your seats {to
eat}, you will meet the master of cooking. [+SNP] If you will not immediately get beautiful food, then you may
punish me as you like. But if you do get food immediately,[] then I will throw all of you into the Narmada˜."
When he had said this, all the students and the guru immediately went to sit down on their seats and there
[+SNP] they saw that immediately[] all kinds of lovely food stuffs were served to them on plates and they ate.
The guru and all the students were delighted. On the next day, when all the students went to bathe, S´iva said:
"Yesterday the promise pertaining to me has been fulfilled. Now I will fulfil the promise pertaining to you."
Then he bundled all of the boys together and threw them into the Narmada˜. Then he told the news of his action
to his guru Visn˜us´arma˜. He lamented much, so, in the end, S´iva brought the bundled heap of dead boys and
placed it before his guru. The guru said: "[+SNP] Oh boy! You have done something very awful. You should
not have done that.[] Now bring them back to life. If not, you shall not be spared by the people. [+SNP] They
will also kill you.[]" On hearing this, student S´iva [+SNP] started to laugh and[] became invisible. At the place
where the bundle of dead bodies [+SNP] bhlrbhht[] lay, a s´ivalinga appeared and all the students came back to
life. [+SNP] Eversince this s´ivalinga is famous under the name Bharabhu`tes´vara. Countless murderers have
been released from their offences here.
In this connection there is yet another story.[]
In the ka¯˜tayuga a vais´ya [+SNP] trader was travelling in a boat. There was also one brlhman˜a, named
Somas´arma˜ in the boat. He had money on him. The vais´ya[] killed his friend Somas´arma˜, who was sleeping in
a boat, because of greed for his money. Then he threw him into the sea and stole his belongings. Some time
later, this murderer of a friend died. Appropriately, he met with the frightening punishment of Yamara˜ja and
suffered countless terrible rebirths. At last he was reborn as a bull. At the court of some king, he had to pull a
cart which was heavily laden with goods,. One time, on the day of klrttik phrn˜iml, that king went along with his
family to Bha˜ratbhu`tto´rth {sic!} [/SNP] Bha˜rbhu`tes´vara[] to take a bath. [+SNP] Being yoked to one of the
carts,[] that bull came along with them. Some time later, on the day of s´ivarltri, all the animals were made to
bathe in the Narmada˜. [/SNP] The bull was also made to bathe.[] At that time [+SNP] his body disappeared in
the Narmada˜ and[], a messenger of the gods came and took that bull to Vaikun˜tha. In the same manner, many
have met with salvation here (Reva˜khan˜«a 171).

Varuvl (Varul) - A¯˜n˜mocanti¨rth ↑

Mlhltmya: RKV 208 (Īn˜amocanato´rthama˜ha˜tmya)
[+SNP] On every human being lie the obligations towards the devas, the pita¯˜s and the a¯˜sis. Liberation of deva-
a¯˜n˜a is attained through sacrifice; that of pita¯˜-a¯˜na through offspring and that of a¯˜si-a¯˜n˜a through teaching and
learning.[]
In ancient times, there was a rljl Dus´cavana. He had no descendants. In order to get released from his
obligations towards his forefathers {pita¯˜-a¯˜n˜a}, he went to the Narmada˜ to obtain a son. He came to this place
 13. Bha˜lod to Reva˜sa˜garsangam 157

and did penance and after seven months, S´iva got pleased. He [+SNP] appeared before him,[] gave [/SNP]
promised[] him a son and released him from his three obligations. Eversince the name of this ti¨rtha is n˜mocan.
One gets liberated from pita¯˜-a¯˜n˜a, deva-a¯˜n˜a and manusya-a¯˜n˜a here (Reva˜khan˜«a 170).

Timbi¨ - Suvarn˜bindes´var ↑
Mlhltmya: RKV 207 (Suvarn˜abinduto´rthama˜ha˜tmya)
In ancient times, there was a vais´ya here who made karoa¯´s of drops of gold, donated them to the brlhman˜as and
therefore obtained his desired siddhi [/SNP] he attained vaikun˜thaloka[]. A donation of gold at this place leads
one to Vaikun˜tha (Reva˜khan˜«a 170).

Das´ln - Das´akanylti¨rth ↑
Mlhltmya: RKV 206 (Das´akanya˜to´rthama˜ha˜tmya)
This ti¨rtha was set up by S´ankara himself. In ancient times, while roaming about, S´iva came to this place. At
that time he saw ten brlhman˜as doing penance here [+SNP] on the bank of the Narmada˜[]. They were experts
[/SNP] adherents[] of the slmkhyas´lstra. In order to prove their devotion [/SNP] insight[], S´iva created ten
[+SNP] extremely beautiful[] virgins who were endowed with all virtues. He himself took the guise of an old
brlhman˜a, took the virgins along and approached the brlhman˜as. Then he adressed them: "He, brlhman˜as!
[+SNP] I have grown old.[] I have two wives and these ten daughters. But I have no son. Now what faith is there
in death [/SNP] in this body[]? I have the sole wish to marry off my ten daughters. You are men of great
detachment {from worldly affairs}. I consider it appropriate to marry them to you, here and now. [+SNP] That
would be a great favour.[] What do you think?" When they heard these words and seeing the beauty of the
virgins, the brlhman˜as discussed the matter among themselves and finally accepted the ga¯˜hasthldharma for
themselves. Then S´iva gave his ten virgins to them [+SNP] and they all got married[]. [-SNP] When they saw
this, all the devas were surprised about the {power of the} mlyl of the supreme god.[] By doing penance here,
one will get married (Reva˜khan˜«a 170).

Bha¯˜guksetr (Bhaa¯´oc) {Bharhc} ↑

Mlhltmya: RKV 176-205
Among the ti¨rthas in this ksetr there are 46 famous ones, which are described in the following.
1) E¯`ho˜e¯`hes´varti¨rth (Ksetrpllti¨rth) ↑
‹hun˜«ha˜ is a rlksasi¨ who eats children. One day she came to this village to eat the son of one agnihotrin
brlhman˜a. At that time, the messengers of the gods came. They said: "Look, from now on you shall never come
back to this village. Here is ‹hun˜«es´vara S´iva." The rlksasi¨ accepted. Eversince there is no fear of the rlksasi¨
Dµun˜«µa˜ nor of bhhtas, pretas or pis´lcas here, if one has a glance of S´iva (Reva˜khan˜«a 169) [/SNP] 164[].
2) Kurari¨ti¨rth ↑
Mlhltmya: RKV 205 (Kurkuro´to´rthama˜ha˜tmya)
At the time of the svarocis manu [/SNP] in ancient times [], there was a pair of ospreys, whom S´iva granted
[/SNP] who attained[] mukti after they had killed themselves [/SNP] they had died[] in the Narmada˜. [-SNP]
(Reva˜khan˜«a 169)[].
3) Brahmti¨rth (Pitlmahlti¨rth)/Brahmes´varti¨rth ↑
Mlhltmya: RKV 204 (Paita˜mahato´rthama˜ha˜tmya)
In ancient times Brahma˜ once felt sexual attraction when he looked at his daughter Tilottama˜. Therefore
S´ankarjo´ cursed him: "You will not be worshipped anymore. And Sa˜vitro´ will also curse you." When he heard
this curse, Brahma˜ came to the bank of the Narmada˜, did penance for S´iva and pleased him. He was purified. It
is very auspicious to recite the Ga˜yatro´ here. (Reva˜khan˜«a 164)
158 Narmada˜pradaksin˜a˜

4) Kotiti¨rth ↑
Mlhltmya: RKV 203 (Kotito´rthama˜ha˜tmya)
Here reside both, Kotes´vara and Kotes´varo´devo´. In ancient times Narana˜ra˜yan˜a did penance here. Then Na˜raya˜n˜a
married Laksmo´. At that time karoa¯´s of a¯˜sis like A˜sita, Devala came and set up {this to´rtha (both texts are unclear
about this point)} (Reva˜khan˜«a 134).
5) S´ikhiti¨rth ↑
Mlhltmya: RKV 202 (S´ikhito´rthama˜ha˜tmya)
In ancient times, the mahlrlja Vasu` [/SNP] Vasu[] had undertaken a sacrifice for one hundred years. Thereafter
he made a sacrifice with a constant flow of ghee which was as thick as an elephant's trunk for twelve years. He
pleased all the gods. But due to excessive consumption of ghee, Agni suffered from indigestion. Then, on the
advice of BhŸgu, Agni came to this place, did penance and was cured. At this place the disease of indigestion
does not exist. (Reva˜khan˜«a 134).
6) Devti¨rth ↑ (see Devti¨rth ↓, above, p. 70 and below, p. 159)
Mlhltmya: RKV 201 (Devato´rthama˜ha˜tmya)
At the time when BhŸgu's daughter Laksmo´ married Na˜ra˜yan˜a, all the gods set up this place and took their
abodes here. (Reva˜khan˜«a 163).
7) Matsyes´varti¨rth ↑
This is the foremost ti¨rtha in the world. In the matsyakalpa god Matsya did penance here in order to kill the
asura S´ankha and obtained siddhi. Whoever kills any waterborne living being at BhŸguksetr commits a grave
offence (Reva˜khan˜«a 163).
8) Mlta¯˜ti¨rth ↑ (for other places of this name see above, pp. 115, 139, 150)
At the time of Laksmo´'s marriage all the goddesses came. The gods set all of them {the devi¨s} up here for the
protection of this ksetr. Eversince this ti¨rtha exists (Reva˜khan˜«a 163).
9) Narmades´var ↑ (for other places of this name see above, pp. 125, 130, 144, 150)
BhŸgu once did penance for the Narmada˜ and pleased her. He obtained the boon of everybody's well-being. Here
brahmahatyl is removed. The offences of seven births are burnt to ashes and the fruit of an as´vamedha is
obtained (Reva˜khan˜«a 163).
10) Bllkhilyes´varti¨rth ↑
The bllkhilya a¯˜sis, who were born from the semen of S´iva obtained siddhi here. It is auspicious to recite the
veda here (Reva˜khan˜«a 163).
11) Slvitri¨ti¨rth ↑
Mlhltmya: RKV 200 (Sa˜vitro´to´rthama˜ha˜tmya)
In the ldikalpa, Brahma˜ married Su`rya's daughter Sa˜vitro´ and initiated the primeval creation [/SNP] obtained the
power to create by doing penance[]. Therefore Sa˜vitro´ became the mother of the veda. A s´hdra may never
pronounce the Sa˜vitro´, because he will go to a fierce hell. Should a s´hdra nevertheless pronounce the Sa˜vitro´, the
king must have his tongue cut out. (Reva˜khan˜«a 162).
12) Gonlgoni¨ti¨rth ↑
In ancient times, S´iva had married Gauro´ at this place. To marry here will bring about long-lived progeny
(Reva˜khan˜«a 161).
13) As´vinauti¨rth ↑
Mlhltmya: RKV 199 (A˜s´vinato´rthama˜ha˜tmya)
The As´vino´kuma˜rs have done severe penance here in order to obtain the right to drink soma together with Indra
and the other gods. (Reva˜khan˜«a 161).
14) Dlrukes´var ↑ (see Da˜rukes´varto´rth, above, pp. 103, 110)
Da˜ruka, the charioteer of S´ro´kŸsn˜a, has done penance here and obtained the fulfilment of his wishes
 13. Bha˜lod to Reva˜sa˜garsangam 159

(Reva˜khan˜«a 161).
15) Sarasvati¨ti¨rth ↑
In ancient times, all the gods have done penance here in order to obtain knowledge. Here is the Ka˜lindo´sangam,
where Sarasvato´ resides. By doing penance here, divine knowledge is obtained (Reva˜khan˜«a 161).
16) S´hles´var and S´hles´vari¨devi¨ (Saubhlgyasundari¨) ↑
Mlhltmya: RKV 198 (S´u`les´varato´rthama˜ha˜tmya)
In the s´hl{i¨} a¯˜si Ma˜n˜«avya had been tied to (see above, p. 146) resided a goddess, who was no other than this
S´u`les´varo´. She is one of the 108 mltls beginning with Vindhya˜va˜sino´ (Reva˜khan˜«a 160).
17) Bha¯˜gvi¨s´varti¨rth ↑
Here, the mahltma BhŸgu has done penance for Ga˜yatro´ for a hundred [/SNP] a thousand[] divine years and
obtained siddhi (Reva˜khan˜«a 159).
18) Attahlses´var ↑
One grandson of Jamadagni once came to BhŸgu. Here he did severe penance. Then Pa˜rvato´ asked S´iva why he
was not pleased with him. He replied: "He is {too} arrogant" and then he burst into laughter {attahls}. Then all
the gods set up this ti¨rtha (Reva˜khan˜«a 159).
19) Kan˜thes´var ↑
Kan˜tha, the son of Brahma˜, learned all the s´lstras by heart and did penance here for a hundred divine years.
20) Bhlskarti¨rth ↑
Here, BhŸgu observed the vow of brahmacarya and did penance for god Su`rya.
21) Prabhlti¨rth ↑
On BhŸgu's request, all the a¯˜sis assembled here and set up Su`rya's light {prabhl} here. Then Prabha˜ did penance
and obtained siddhi. All kinds of eye-ailments and other diseases are being cured here (Reva˜khan˜«a 158).
22) Hamsti¨rth ↑
Mlhltmya: RKV 196 (Hamsato´rthama˜ha˜tmya)
A goose which was born in the family of Kas´yapa did penance here in order to become the mount of Brahma˜
and obtained siddhi (Reva˜khan˜«a 158).
23) Devti¨rth ↑ (see Devti¨rth above, pp. 70, 158)
Mlhltmya: RKV 192 (S´ro´patyutpatti), 193 (S´ro´patima˜ha˜tmya), 194 (S´ro´pativiva˜ha), 195 (S´ro´patima˜ha˜tmya)
{These adhylyas refer to ti¨rthas 23-28, which are all vaisn˜ava ti¨rthas}
This place is more powerful than Kuruksetr. There is no place like this anywhere else in the world. It is the
foremost place for the vaisn˜avas (Reva˜khan˜«a 159).
24) Cauls´ri¨patiti¨rth ↑
When god {Visn˜u} married Laksmo´, they both played in the water here and threw culli¨{?} at each other
(Reva˜khan˜«a 158).
25) Mhls´ri¨patiti¨rth ↑
BhŸgu³s daughter Laksmo´ did penance and took the vow to marry someone who would present himself in a
universal form. Then Na˜ra˜yan˜a came and presented himself in his universal form and they both married
(Reva˜khan˜«a 157).
26) Nlrlyan˜ti¨rth ↑
In ancient times, Na˜ra˜yan˜a did penance on the Gandhama˜dana mountain. On the initiative of Indra, all the gods
tried to prevent him from doing penance, but they did not succeed. Then Na˜ra˜yan˜a displayed his universal form
to them. Then they all went to the bank of the Narmada˜ and did penance. Eversince this ti¨rtha fulfils all the
wishes of the pious (Reva˜khan˜«a 156).
27) Vis´varhpti¨rth ↑
God Na˜ra˜yan˜a displayed his form as Arjuna to BhŸgu and gave him knowledge. Then BhŸgu praised the Lord
160 Narmada˜pradaksin˜a˜

and set up this ti¨rtha (Reva˜khan˜«a 155).

28) Trivikrames´varti¨rth ↑
When god Va˜mana had subdued king Balo´ in hell, he came here to the bank of the Narmada˜ and did penance
(Reva˜khan˜«a 155).
29) Kapiles´varti¨rth ↑ (for other places of this name see above, pp. 131, 140, 153, and below, p. 162)
In the ldiyuga, Kapila heard from Na˜rada about the greatness of seven ti¨rthas on the Narmada˜, i.e. Omka˜rna˜th,
S´u`lbhed, Revorisangam, Korila˜pur, S´uklto´rth, BhŸguksetr and Reva˜sa˜garsangam. Then Kapila came to
BhŸguto´rth, which is the best of all these ti¨rthas, and did penance (Reva˜khan˜«a 155).
30) Siddhes´varti¨rth ↑ (for other places of this name see above, pp. 143, 146)
Here resides Siddhes´varo´devo´. In the ldikalpa,at the time of the svayambhh manu this linga came into existence
by itself {svayambhh} and at the same time, this devi¨ reached this place and started to protect BhŸguksetr
(Reva˜khan˜«a 155).
31) Dvldas´ldityati¨rth ↑
Mlhltmya: RKV 191 (Dva˜das´a˜dityato´rthama˜ha˜tmya)
The sons of Kas´yapa, the twelve ldityas, did severe penance here in order to obtain the status of Su`rya. This
place is comparable to Kuruksetr. Penance at this place will cure all diseases (Reva˜khan˜«a 155).
32) Candrprabhlsti¨rth ↑
Mlhltmya: RKV 190 (Candraha˜syato´rthamaha˜tmya)
This ti¨rtha was set up by Candra and all the siddhas because of joy (Reva˜khan˜«a 156).
33) Utti¨rn˜varlhati¨rth ↑
Mlhltmya: RKV 189 (Udo´rn˜avara˜hato´rthama˜ha˜tmya)
This is the fifth Vara˜hato´rth. It was created in the fifth kalpa by PŸthivo´ {the earth} which was salvaged by god
Vara˜ha (Reva˜khan˜«a 154).
34) Somes´varti¨rth ↑
When Candrama˜ was cured from tuberculosis, he went from the sangam {i.e. Revoro´sangam, see above, p. 139}
to BhŸguksetr and did penance for twelve years. Then he went back to his sphere {loka} (Reva˜khan˜«a 154).
35) S´lligrlmti¨rth ↑
Mlhltmya: RKV 188 (S´a˜lagra˜mato´rthamaha˜tmya)
This is the foremost ti¨rtha of the vaisn˜avas. When Na˜rada graced BhŸguksetr, he did penance for a very long
time. God Na˜ra˜yan˜a was pleased and promised to reside at this place forever. Then he established S´a˜ligra˜ma
(Reva˜khan˜«a 148).
36) Jvlles´varti¨rth ↑
Mlhltmya: RKV 187 (Ka˜la˜gnirudrato´rthama˜ha˜tmya)
This is a svayambhhlinga and it is also called Ka˜la˜gni. In ancient times, when the rlksasas played mischief on
the world and their offences were constantly increasing, this linga came into existence {by itself} for the
protection of the devas and a smoking flame came out of it. When it had killed all the rlksasas it sank into the
ground and disappeared. At that place a kun˜e¯` was created which is filled with the water of the Narmada˜
(Reva˜khan˜«a154).
37) Kankhalti¨rth ↑
Mlhltmya: RKV 186 (Kanakhales´varato´rthama˜ha˜tmya)
Here resides Kanakes´varo´devo´. In ancient times, Garu«a did severe penance for a hundred divine years.
Kanakes´varo´ was pleased. Garu«a asked her for the boon to become the foremost {indra} of the birds and the
vehicle of god Na˜ra˜yan˜a, which the goddess granted him. Eversince the goddess is residing here. Siddhidevo´ of
Jalandhar, Laksmo´ of Kolha˜pur, Ma˜ya˜devo´ of Ma˜ya˜pu`r and the yogini¨s of U¡iyæ - all these are residing forever
at this place. All these goddesses are pleased if one donates a lotus flower to the goddess (Reva˜khan˜«a 153).
 13. Bha˜lod to Reva˜sa˜garsangam 161

38) Eran˜e¯`i¨ti¨rth ↑
Mlhltmya: RKV 185 (Eran˜do´to´rthama˜ha˜tmya)
In ancient times, muni Eran˜«a did penance in order to obtain a son, but he got a daughter. Her name was Eran˜«o´.
She did penance at this place and obtained siddhi. This maiden is invisible, but resides here and protects this
ksetra (Reva˜khan˜«a 153).
39) Dhutplpti¨rth ↑
Mlhltmya: RKV 184 (Dhautapa˜pato´rthama˜ha˜tmya)
Here resides Dhutpa˜pes´varo´devo´. In ancient times, when Nando´ harrassed BhŸgu, the latter became extremely
enraged. Then S´ankara gave him insight and washed off the offence of BhŸgu. At that time Nando´ set up
Dhu`tes´varo´devo´. The brahmahatyl of S´ankara was also removed once at this place (Reva˜khan˜«a 142 {typo for
152?}).
40) Kedlrti¨rth ↑
Mlhltmya: RKV 183 (Keda˜res´varato´rthama˜ha˜tmya)
In ancient times, BhŸgu did penance here for the salvation of brlhman˜as who were burnt {to ashes} due to a
curse of goddess Laksmo´. BhŸgu pleased S´iva and thus salvaged those brlhman˜as. Eversince S´ankarajo´ is
residing here {in the form of a svayambhh linga}. S´iva granted BhŸgu that {here} the same fruit can be obtained
as at Keda˜rna˜th. Eversince the eighteen durgls are staying here too (Reva˜khan˜«a 152).
41) Saubhlgyasundari¨ ↑
When Laksmo´ came to have a glance of BhŸguksetr, she was set up here for its protection. The eighteen durgls,
sixteen ksetrapllas, eleven rudras, twelve ldityas, twelve gan˜es´as, twenty-one vasus and eight nlgas reside
here and protect the BhŸguksetr (Reva˜khan˜«a 152).
Here is also the VŸsarva˜d kun˜e¯`, which is in the Narmada˜. In ancient times, the Narmada˜ created pitfalls with her
feet on the advice of S´iva, who wanted to test BhŸgu. Therefore BhŸgu got enraged. Eversince this ti¨rtha exists.
Here, BhŸgu obtained {devine} wisdom (Reva˜khan˜«a 151).
42) Das´ls´vamedhti¨rth ↑
Mlhltmya: RKV 180 (Das´a˜s´vamedhato´rthama˜ha˜tmya)
Any rite will bear the fruit of a das´ls´vamedha here. At this ti¨rtha the king Priyavrata made ten as´vamedhas.
Sarasvato´ also resides here and grants knowledge (Reva˜khan˜«a 151).
43) Gautames´varti¨rth ↑ (for other places of this name see above, pp. 128, 139)
Mlhltmya: RKV 179 (Gautames´varato´rthama˜ha˜tmya)
In ancient times a¯˜si Gautama did penance here for a thousand years in order to obtain a son. This ti¨rtha has been
praised in the ldiyuga by a¯˜si Kas´yapa (Reva˜khan˜«a 150).
44) Ganglvlh (S´ankhoddhlrti¨rth) ↑
Mlhltmya: RKV 178 (Ganga˜vahakato´rthama˜ha˜tmya)
In ancient times, Ganga˜ had troubles to purify {all the} offenders. She came to the bank of the Narmada˜ at this
place and did penance for a hundred divine years. S´ankara eradicated all her offences {the offences burdened
upon her} and drove away her suffering. Eversince a bath at this ti¨rtha will bear the same fruit as {a bath at} all
the ti¨rthas on the Ganga˜ (Reva˜khan˜«a 149).
45) Mahlrudrasthln - Sendhvldevi¨ and S´lktakhp ↑
Here, the yogini¨s play on every 8th or 14th day. Another name for this mother is S´ankaro´.{?} The S´a˜ktaku`p
{S´a˜kta well} is filled with Narmada˜ water (Reva˜khan˜«a 149).
46) Pingales´var ↑ (for other places of this name, see Pingales´var ↑ above, pp. 130, 137 )
Mlhltmya: RKV 176 (Pingales´varato´rthama˜ha˜tmya), RKV 177 (Bhu`to´s´varato´rthama˜ha˜tmya)
Nearby is also the Devakha˜ta {khlta = lake}, a bath in which removes all offences. In ancient times, S´iva went
together with all the other gods for a bath at all the ti¨rthas. From each of them, they poured water into their
162 Narmada˜pradaksin˜a˜

kaman˜e¯`alus. Finally they filled water from Cakrto´rth and Rudrakun˜« at S´u`lbhed {into their kaman˜e¯`alus} and
came to this ti¨rtha. With all this water they created the Devakha˜ta. The Bhu`tana˜tha was set up for those who
want to become ascetics (Reva˜khan˜«a 148).
At this place ends the BhŸguksetr. {If one moves from west to east.}

Jhla¯´es´var - Ghores´var, Vaidyanlth ↑

In ancient times the physicians of the gods, the As´vinikuma˜ras, came here riding their horses [/SNP] having
horse heads[]. They did penance for a hundred divine years and obtained the knowledge of medicine. In the
name of the horses they set up the Gho¡es´vara, and in their own name, the Vaidyana˜tha {linga}. This ti¨rtha is
the wealth of physicians. [-SNP] Any disease is being cured here (Reva˜khan˜«a 147).[]

Tava¯´l - Kapiles´var ↑ (for other places of this name see above, pp. 131, 140, 153, 160)
Mlhltmya: RKV 175 (Kapiles´varato´rthama˜ha˜tmya)
By reducing the sons of Sagara to ashes, an offence had fallen upon Kapila. To remove it, he did penance and
made this ti¨rtha [-SNP] (Reva˜khan˜«a 147)[].

Kalod - Gopes´var, Kotes´var ↑

Gopes´var ↑ (see Gvlli¨ - Gopes´varti¨rth ↓, above, p. 145)
Mlhltmya: RKV 174 (Gopes´varato´rthama˜ha˜tmya)
In ancient times, a cowherd (gop) called Nanda, who was a citizen of Mathura˜, came to visit S´uklto´rth. On his
way back, he worshipped Kotes´vara S´iva daily with ten karoa¯´ arka flowers (Calotropis gigantea). After some
time, S´iva was pleased and recruited him into the ranks of his gan˜a, and he became Gopes´vara [-SNP]
(Reva˜khan˜«a 147)[]. [+SNP] He set up this Gopes´vara linga.[]
Kotes´var ↑ (for other places of this name see above, pp. 104, 108, 124, 135, 151)
In ancient times one karoa¯˜ a¯˜sis, who resembled S´iva, visited S´uklto´rth. When they heard of the greatness of
Kotes´vara [+SNP] linga[], which had been set up by Ba˜n˜a˜sura, from the local brlhman˜as, they all came here
and obtained their desired peace. By reciting the Ga˜yatro´ mantra once, the fruit of the four vedas is obtained
here. In the months of vais´lkha and mala, karoa¯´s of lingas come into existence here (Reva˜khan˜«a 147).

S´uklti¨rth ↑ (for other places of this name, see above, p. 77 and p. 110)
Mlhltmya: Ku`rmapura˜n˜a 39.64-78; Matsyapura˜n˜a 192; RKV 155 (Ca˜n˜akyasiddhipra˜pti), 156
(S´uklato´rthamaha˜tmya)
By merely looking at this ti¨rtha, a brahmahatyl will be removed. The powers of all the ti¨rthas are found in
S´uklto´rth. In ancient times, there was the mahlrlja of Ujjain, the rljlrsi Ca˜n˜akya of the Iksva˜ku` lineage, who
was extremely wise and brave. Once he had vowed: "If I ever get deceived by anyone, I shall give up my life."
When they heard this vow, many devas too, wanted to deceive him, but they did not succeed. In the end there
were two daityas, Sunda and Upasunda, who, by a curse, had been born as crows. They finally managed to
deceive him in some way. [+SNP] Now the rljl had to give up his life.[] Therefore the rljl wanted to know
about a powerful ti¨rtha to give up his life [+SNP] where he would attain salvation[]. [-SNP] With the help of
these two crows[] he asked Yamara˜ja. Yamara˜ja told him "At the place where a black thread becomes white by
itself, you will attain salvation, if you die there." Then the rljl took a black thread and went to all the ti¨rthas.
[+SNP] But nowhere would the thread turn white.[] In the end, he [+SNP] came to the bank of the Narmada˜ and
here the thread turned white. And he[] attained salvation at this place. Eversince this place is called S´uklto´rth. [-
SNP] By looking at the crowns of the trees of this ksetr one also attains salvation (Reva˜khan˜«a 142/143).[]
 13. Bha˜lod to Reva˜sa˜garsangam 163

Humklres´varti¨rth ↑
Mlhltmya: RKV 157 (Hunka˜rasva˜mito´rthama˜ha˜tmya)
Once, the Reva˜ provoked the wrath of the local brlhman˜as. [+SNP] She thought: "Let's see whether they get
angry or not." Then she started to rise.[] She rose up {with her waters} to the place where the brlhman˜as were
sitting in contemplation and worship. Thus, the abode of the brlhman˜as was ruined. [+SNP] But the brlhman˜as
did not do anything.[] When he saw this, the Lord {Visn˜u} uttered a roar (humklra) to chase away the Reva˜ in
order to protect the belongings of the brlhman˜as. Then the Reva˜ receded to about one kos and remained there.
When they saw this, the brlhman˜as were surprised and set up this ti¨rtha with utmost devotion. This ti¨rtha of
Humka˜rasva˜mo´ Visn˜u is extremely pure (Reva˜khan˜«a 141)[/SNP] 142/143[].

Raviti¨rth (Ldityes´varti¨rth) ↑ (for other places of this name, see above, pp. 109, 142)
Mlhltmya: RKV 153 (A˜dityes´varato´rthama˜ha˜tmya)
In the ka¯˜tayuga [/SNP] satyayuga[] there was the brlhman˜a Ja˜ba˜lo´, who was a great mahltml. When his wife
was in her menses, [/SNP] she once came near him because she wanted to have a son,[] but he did not enjoy her
sexually [/SNP] but send her away[]. The woman got very angry, made a hundred fasts and died. Due to this
offence the brlhman˜a contracted leprosy. Then he asked for the advice of {other} brlhman˜as [+SNP] about the
proper expiation[]. They told him to go [-SNP] to A˜dityes´vara, near to S´u`lpa˜n˜o´ {see above, p. 142} [/SNP] to
S´u`lpa˜n˜es´var[]. On this advice, Ja˜ba˜lo´, in order to regain his strength, did severe penance for 1000 years [+SNP]
at this place here[] and thereby pleased god Su`rya. He obtained siddhi. By doing penance here, all diseases are
cured (Reva˜khan˜«a 141).

[+SNP] Mangles´var ↑ (see also Mlnglor - Mangales´varti¨rth ↓, above, p. 119)[]

Mlhltmya: RKV 148 (Mangales´varato´rthama˜ha˜tmya)

Mangles´var - Bhlrgles´var ↑
Mlhltmya: RKV 152 (Bha˜rgales´varato´rthama˜ha˜tmya)
In the family of Kas´yapa there was a a¯˜si named Bha˜rgala. He did penance for 1000 years and obtained siddhi.
He became one of the s´ivagan˜as (Reva˜khan˜«a 141).

Nikorl - S´vetvlrlhati¨rth, Ankolti¨rth, Linkes´varti¨rth ↑

S´vetvlrlhati¨rth ↑
Mlhltmya: RKV 151 (S´vetava˜ra˜hato´rthama˜ha˜tmya)
In ancient times, when god Vara˜ha had recovered the earth and looked here and there, he saw the Narmada˜
nearby. Then god created this ti¨rtha for the uplift of life in the kaliyuga (Reva˜khan˜«a 141).
Ankolti¨rth ↑
Mlhltmya: Ku`rmapura˜n˜a 39.61-62; Matsyapura˜n˜a 191.118-121
Linkes´varti¨rth ↑
Mlhltmya: RKV 149 (Lingava˜ra˜hato´rthama˜ha˜tmya)
At the time of the battle with Hiran˜ya˜ksa, the gods set up the Linkes´vara and worshipped god. The ankola tree
(Alangium salvifolium or hexapetalum), under which god took a rest, has become the Ankolto´rtha (RK 139).

Anglres´var - Anglres´varti¨rth ↑ (see also Anglres´varti¨rth ↑, above, p. 132)

This ti¨rtha was set up by Mangala, after he did penance and had become one of the planets (RK 139). Here,
Mangala can be pacified through worship.
164 Narmada˜pradaksin˜a˜

Dharms´lll - Amlhakti¨rth (Pita¯˜ti¨rth) ↑

Mlhltmya: RKV 146 (Asma˜hakato´rthama˜ha˜tmya)
This ti¨rtha is dear to the pita¯˜s. It was set up by rljl Soma. Here, in the water of the Narmada˜, is the Vanhito´rth
{and the} Brahms´ila˜. Its view brings about liberation. Whoever does penance for one month wearing white
clothes will obtain the fruit equivalent to a hundred kanyldlnas. (Reva˜khan˜«a 138).

Jhinor (Yodhini¨pur) - Rukman˜i¨ti¨rth etc. ↑

Rukman˜i¨ti¨rth ↑
Mlhltmya: RKV 142 (Rukmin˜o´to´rthama˜ha˜tmya)
Rukman˜o´, the beloved daughter of the rljl of Kun˜«inapura, was married to god S´ro´kŸsn˜a here, according to her
ksatriyadharma. This ti¨rth is like Prabha˜s, Praya˜gra˜j and Kuruksetr (Reva˜khan˜«a 137).
Rlmkes´avti¨rth ↑
In an ancient yuga Narana˜ra˜yan˜a did penance and set up this ti¨rtha. Then KŸsn˜a and Balara˜ma worshipped him.
In this manner all the avatlras came and worshipped at their respective time (Reva˜khan˜«a 137).
S´ivti¨rth ↑
Mlhltmya: RKV 145 (S´ivato´rthama˜ha˜tmya)
After the killing of Hiran˜ya˜ksa, S´iva himself, along with all the gods and brlhman˜as, worshipped god Vara˜ha
(Reva˜khan˜«a 137).
Jayvarlhati¨rth ↑
Here, god Vara˜ha did penance in order to kill Hiran˜ya˜ksa (Reva˜khan˜«a 137).
Cakrti¨rth ↑
When he had killed Hiran˜ya˜ksa, god washed his cakra here. [-SNP] This is the highest ti¨rtha for the vaisn˜avas
(Reva˜khan˜«a 137)[].

Nld - Nandlti¨rth ↑ (see also Nandlha¯˜d (Nandldevi¨)/Nandlhrad ↑, above, p. 137)

Mlhltmya: RKV 140 (Nanda˜hradato´rthama˜ha˜tmya)
[+SNP] Here resides Nanda˜devo´.[] After killing Mahisa˜sura, Bhagavato´ came here full of joy and praised S´iva.
Then Narmada˜ came to worship her. At that time this place came to be called Nanda˜hŸd. [+SNP] Here are four
ti¨rthas:[] Nanda˜hrad, Bhairav, Keda˜r and Rudramaha˜lay. [-SNP] These four ti¨rthas are famous throughout the
world for being very effective (Reva˜khan˜«a 136)[].
{parikraml continues p. 128}
166 Narmada˜pradaksin˜a˜

Indices
Note: Orthography may differ between indices and text.

Index of Geographical Terms

A Arjunes´var, 118 Ba˜ndara˜bha˜n, 80, 81
Adito´s´varto´rth, 109 Arjunkun˜«, 75, 77 Ba˜ndriya˜, 121
A˜dityes´var, A˜dityes´varto´rth, 142, A˜rya˜varta, 100 Ba˜n˜ganga˜sangam, 112
163 A˜sa˜«ho´s´var, 154 Banha˜, 82
A˜diva˜ra˜hato´rth, 129 A˜sa˜gæv, 126 Bankhe«o´gha˜t, 80
Agnito´rth, 102, 105, 106 As´okavanika˜ forest, 101 Banso´, 66
Agno´s´vara, 108 As´okavanika˜to´rth, 102 Ba¡a˜vardha˜gha˜t, 109
Ahalya˜gha˜t, 95 As´s´o´varun˜a˜sangam, 98 Bargo´, Bargo´ reservoir, 66
Ahilyes´var, 128 As´vaparn˜o´sangam, 139 Barkha«sangam, 105
Ajo˜a˜lsangam, 89 As´vinauto´rth, 158 Barma˜n, 75
Akalva˜¡a˜, 109 Attaha˜ses´var, 159 Ba¡va˜na˜, 127
A˜ka˜s´do´pto´rth, 82 Avata˜rto´rth, 104 Ba¡va˜no´, 106
Akru`res´var, 146, 147 Ævlo´, 88 Batka˜l/Barka˜l, 135
Aktes´var, 140 Ævro´gha˜t, 83 Ba˜vangaja˜, 106
Alika˜to´rth, 151 Ayodhya˜, 82, 94, 122, 128 Ba˜van Ganga˜gha˜t, 106
Alka˜puro´, 84, 85, 133 Ayonijato´rth/Ayonija˜to´rth, 130, 132 Ba˜vro´gha˜t, 83
Ama˜hakto´rth (PitŸto´rth), 164 Bæskhe¡a˜gha˜t, 77
A˜malako´to´rth, 88 B Ba˜yphal/Va˜yphal, 91
Amares´vara, 72 Ba˜bro´gha˜t, 88 Bela˜patha˜rgha˜t, 71
Amarkan˜tak, 51, 53, 55, 137 Badrika˜s´ram, 135 Belkhe¡o´gha˜t, 70
Amarkan˜tak mountain, 98 Badro´keda˜rna˜thto´rth, 120 Beltha˜ro´gha˜t (Balisthalo´gha˜t), 77
Amarna˜th, 51 Ba«va˜o´, 104 Bha˜ga˜nersangam, 88
Amba˜lo´, 134 Bagalva˜«a˜gha˜t, 82 Bhairaves´varto´rth, 72
Ambikes´varto´rth, 134 Baga˜¡sangam, 109 Bhairavksetr, 72
Amles´var, 155 Ba˜gdo´sangam, 93 Bha˜lod, 128
Amletha˜, 153 Ba˜g¡iya˜, 142 Bhan˜«a˜res´var, 133
Ana˜«va˜ho´sangam/Ana«va˜ho´sangam, Baha˜dalcauko´, 111 Bharates´var, 133
116 Baha˜dalsangam, 111 Bha˜rbhu`tes´varto´rth, 155
Anaghora˜gha˜t, 77 Baijna˜th, 153 Bha˜rgles´var, 163
A˜nandes´varto´rth, 115 Baingan˜o´, 153 Bha˜rkac, 81
Anarkes´var, 144 Ba˜jo˜a˜, 108 Bharo¡o´, 147
A˜nda˜¡a˜, 146 Bakhatga¡h, 92 Bharu`c (Bha¡uc/Bha¡oc/Bha¡auc),
A˜ndhrades´a, 140 Bakha˜ro´gha˜t, 65 98, 114, 157
An˜«iya˜gha˜t, 77 Ba˜kulsangam, 85 Bha˜skarto´rth, 159
Anga˜res´varto´rth, 132, 163 Balbala˜kun˜« (Su`ryakun˜«), 147 Bhatbhato´ma˜ta˜to´rth, 150
A˜ngirasto´rth, 132 Balgæv/Balgævgha˜t, 101 Bhatera˜gha˜t, 75
Ao˜jana˜ mountain, 76 Balkes´vargha˜t, 91 Bhautigha˜t, 107
Ankles´var (Akru`res´var), 146 Ba˜lkhilyes´varto´rth, 158 Bhe«a˜gha˜t, 70, 72
Ankolto´rth, 163 Balkles´var, 154 Bhªsa˜gha˜t, 70
Apsarato´rth, 123 Bal«o´/Bal¡o´, 91 Bho´kampur, 70
Apsares´var, 154 Balva˜¡a˜, 91 Bhila˜«iya˜gha˜t, 83
 Index of Geographical Terms 167

Bho´mes´var, 116, 118, 120 C Das´akanya˜to´rth, 157

Bho´mkulya˜sangam, 142 Ca˜bo´, 63 Das´a˜n, 157
Bho´mkun˜«, 74, 77, 88 Cakres´var, 122 Das´a˜s´vamedhto´rth, 161
Bho´mkun˜«o´, 59 Cak¡hao´, 63 Datva˜«a˜gha˜t, 105
Bhoges´var, 133 Cakrkun˜«, 92, 111 Da˜va˜pura˜, 133
Bhola˜, 83 Cakrto´rth, 61, 113, 114, 133, 136, Dejagra˜m, 153
BhŸgukacchto´rth, 81 162, 164 Devakha˜ta lake, 161, 162
BhŸgukaman˜«al, 52, 58 Can˜«a˜dityato´rtha, 136 Devdo´, 112
BhŸguksetr, 81, 98, 131, 157, 160, Ca˜ndno´sangam, 81 Deves´varto´rth, 127
161, 162 Ca˜ndod/Ca˜nod, 98, 136 Devgæv, 63
BhŸgu mountain, 68, 112, 113 Candra˜ga¡h, 98 Devkha˜d (Ra˜mkun˜«), 147
BhŸgupatan rock, 97 Candragha˜t, 139 Devkha˜tkun˜«, 148
BhŸgutunga hill, 113, 114 Candramaules´var, 153 Devmayto´rth, 108
BhŸgvo´s´var, 129, 159 Candraprabha˜sto´rth, 131, 139 Devpathlingto´rth, 108
Bhucegæv, 111 Candres´var, 131, 139 Devra˜, 63
Bhu`tna˜th, 153 Candrprabha˜sto´rth, 160 Devto´rth, 70, 158, 159
Bichiya˜, 62 Can˜«vega˜sangam, 94 Dha˜na˜gha˜t, 80
Bo´jalpur, 91 Ca˜rusangames´var Ganga˜na˜th, 104 Dhandes´var, 119, 122, 133
Bo´ja˜sen, 65, 107 Caturmukha˜gha˜t, 83 Dhanes´var, 119, 122
Bo´korgha˜t, 80 Caubo´s Avata˜r, 83, 104 Dha˜ra˜to´rth, 95
Bilga¡a˜, 63 Cauls´ro´patito´rth, 159 Dharmes´var, 118, 122
Bilva˜mŸkto´rth/Bilva˜mrakto´rth, 79, Chatto´sga¡h, 51 Dharmpuro´, 91, 93, 110
110 Cho´pa˜nergha˜t, 84, 87 Dharmpuro´ bet, 105
Bo´ramgæv, 127 Choliya˜gha˜t, 66 Dharmra˜yto´rth, 108
Bodhva˜¡a˜, 108 Chota˜ Brahma˜n˜gha˜t, 74, 77 Dharms´a˜la˜, 164
Bondar, 59 Chota˜ Tava˜sangam, 91 Dhaura˜ditya, 130
Bora˜sgha˜t, 76 Chota˜ Udaypur, 112 Dhavla˜giri mountain, 80
Brahma˜n˜«gha˜t, 78 Chota˜vardha˜gha˜t, 105 Dha˜v«o´kun˜«to´rth/Dha˜v¡o´kun˜«, 92
Bra˜hman˜gæv, 105 Ciclo´gha˜t, 81 ‹hõ«hes´varto´rth (Ksetrpa˜lto´rth), 157
Brahma˜n˜o´gha˜t, 74 Cikhalda˜, 108 Dhuædha˜r, 70, 72, 74, 78
Brahmaprasa˜dajto´rth, 129 Cirao´ ‹ongro´gha˜t, 66 Dhutpa˜pto´rth, 161
Brahma˜puro´, 64, 95, 97 Cu`«es´var, 138, 139 Dhu`tpa˜pes´var, 132
Brahma˜vartto´rth, 105 Dibel, 131
Brahmes´var, 122, 126, 157 D Dilva˜¡a˜, 128
Brahmkun˜«, 70, 75, 77 ‹abesangam/Devsangam, 105 ‹ima˜var, 87
Brahmodto´rth, 71 Dadhiskandh, 138 Din˜«auro´, 62
Brahms´ila˜, 126, 164 ‹ahero´sangam/‹ehro´sangam, 111 ‹in˜«o´s´var, 155
Brahmto´rth, 94, 126, 157 Daityasu`dan, 51, 61 Do´ptikes´varto´rth, 109
Brahmyoni, 88 Damga¡, 60 Dudha˜ra˜gha˜t, 65
Budhera˜gha˜t, 65 Damhe¡o´, 59 Du`dhdha˜ra˜, 51
Budhgha˜t, 70 Damkhe«a˜, 111 Du`dho´sangam, 76
Budhno´gha˜t, 81 Dan˜«aka˜ran˜ya, 146 Du`dhna˜th/Bhagvato´devo´, 153
Bura˜«sangam/Bura˜¡hsangam, 105 Da˜ntono´sangam, 93 Dudhno´gha˜t, 81
Bu`to´sangam, 101 Da˜rukes´var, 103, 110, 158 Dupatta˜gha˜t, 63
Da˜ruvana forest, 102, 103, 151 Dva˜das´a˜dityato´rth, 160
168 Narmada˜pradaksin˜a˜

E Gulja˜ro´sangam, 81 J
Eksa˜l, 154 Guma˜ndev, 145 Jalero´gha˜t, 65, 70, 72
Eran˜«o´sangam, 94, 134, 153 Guptes´var, 102 Jalharo´gha˜t, 74
Eran˜«o´to´rth, 161 Guptka˜s´o´ (Koral), 129, 130 Jaloda˜gha˜t, 84
Guptpraya˜g, 139 Jals´a˜yo´ Na˜ra˜yan˜, 136
G Guva˜r, 120 Jamadagnito´rth, 63, 152
Gadhaiya˜sangam, 64 Gva˜l Tek¡o´, 86 Jambudvo´pa, 129
Ga˜do´sangam, 103 Gva˜lo´, 145 Jambukes´varling, 62
Gadriyæsangam, 81 Gva˜ro´gha˜t, 67, 74 Ja˜mnersangam, 87
Gamon˜a˜, 142 Gya˜rahlingo´to´rth, 105 Jamungha˜t, 76
Gandhama˜dana mountain, 111, 159 Janakes´varto´rth, 77, 134
Ga˜ngala˜degha˜t, 108 H Ja˜npur, 81
Ganga˜nado´sangam, 104 Hamses´varto´rth, 150 Jates´varto´rth, 119
Ganga˜sa˜garsangam, 84, 98 Hamsto´rth, 159 Jayavara˜hato´rth, 129, 164
Ganga˜va˜h, 161 Han˜«iya˜, 85 Jhalongha˜t, 70, 71
Gangesro´, 84 Hanses´var, 111, 112 Jha˜o˜jhar, 134
Gangna˜thto´rth, 136 Hanumantes´varto´rth, 123 Jha˜¡es´var, 162
Gan˜ita˜to´rth, 154 Ha˜pes´var, Hapyes´var, 111, 112 Jhikolo´gha˜t, 76
Gao˜ja˜lsangamto´rth, 84 Harao´tola˜, 51, 60 Jhinor (Yodhino´pur), 164
Gararu`gha˜t, 71 Haran˜pha˜lgha˜t/Hiran˜yapha˜lgha˜t, Jhurko´, 65
Ga˜¡a˜sara˜o´, 59 108 Jhu`sn˜o´to´rth, 73
Ga¡ha˜-Man˜«la˜, 64, 66 Harda˜, 84 Jimu`tpu`r (Jior), 122
Garu«es´var, 141 Haridva˜r, 84, 98, 110, 135 Jior/Jo´gor, 122
Gaudha˜ro´gha˜t, 100 Haro´ ka˜ dha˜m, 152 Joga˜qila˜gha˜t, 89
Gaugha˜t, 80 Harn˜o´sangam, 71 Jogo´pur Tik¡iya˜, 63
Gaumukha˜gha˜t, 99 Harra˜tola˜, 63 Jva˜la˜sangam, 102
Gaursangam, 74 Ha˜sot, 150, 152 Jva˜les´var, 51, 62, 72, 102, 160
Gautames´var, 128, 139, 161 Hastina˜pur, 83
Gaya˜, 113 Hatiya˜gha˜t, 71 K
Gha˜gha˜, 65 Hatno´sangam, 112 Kabo´r cautra˜, 58
Ghansorgha˜t, 67 Hatnor, 110 Kaila˜s´, 72, 89, 99, 113, 123, 125,
Gha˜tako´to´rtha, 126 Hatnora˜gha˜t, 81 126, 138, 145
Ghores´var, 162 Hatya˜haran˜to´rth, 134 Kajao˜jataruno´ cave, 124
Ghughro´, 66 Hiran˜yagarbha˜sangam, 101 Kake«o´sangam, 87
Ghusiya˜, 63 Hiran˜yato´rth, 108 Ka˜khŸdto´rth, 62
Gomukha˜gha˜t, 83 Holo´pura˜gha˜t, 88 Kakra˜gha˜t, 75
Gonda˜gæv, 84 Homtek¡o´, 64 Ka˜kriya˜, 99
Gono´sangam, 87 Hos´anga˜ba˜d, 81, 87 Kala˜dara˜, 153
Gopa˜lpurgha˜t, 73 Humka˜res´varto´rth, 163 Ka˜la˜dev, 92
Gopa˜res´varto´rth, 120 Kalho¡ika˜to´rth, 136
Gopes´var, 145, 162 I Ka˜lo´ba˜v¡o´, 111
Gora˜gha˜t, 82, 114 Indira˜sa˜gar reservoir, 89, 93 Ka˜lindo´sangam, 159
Gora˜gra˜m, 71 Indna˜sangam, 83 Ka˜liyahrad, 82
Goyadgha˜t, 84 Indrakes´varto´rth, 127 Kalkales´var (Zabres´var), 143
GŸdhrahŸday kun˜«, 114 Indrava˜n˜o, 115 Kalod, 162
 Index of Geographical Terms 169

Kama˜lkun˜«, 114 128, 129 Kuma˜res´varto´rth, 141

Kambles´varto´rth, 142 Keda˜ra, Keda˜res´var, 140 Kumbhes´var, 122
Kambukes´varto´rth, 131 Keda˜rnath, 120, 133, 161 Kumbho´vana, 122
Ka˜mes´varto´rth, 140 Kelkacgha˜t, 77 Kuna˜«sangam/Kuna¡sangam, 92
Kao˜canpur, 59 Kerpa˜no´gha˜t, 71 Kun˜«inapura, 164
Kan˜«a˜ka˜pa˜ Kak¡iya˜, 59 Kesarpura˜, 105 Kuntipur, 83
Ka˜ndrol, 125 Ketudha˜ngha˜t, 76 Kuraro´to´rth, 157
Kanhaiya˜gha˜t, 63, 65 Kevla˜ro´sangam, 82 Kuruksetr, 60, 73, 101, 142, 152,
Kanhaiya˜sangam, 51 Kha˜«a˜sangam, 111 159, 160, 164
Kao˜jetha˜, 133 Khalgha˜t, 101 Kusumelo´sangam, 81
Kankhalto´rth, 160 Kha˜n˜«sangam, Kha˜n˜«a˜sangam, 76, Kusumes´var (Kusuma˜yudhes´var),
Ka˜nk¡iya˜sangam, 109 92 143
Kan˜thes´var, 159 Kha˜pa˜, 63 Kusumkhe¡a˜gha˜t, 81
Kanthes´varto´rth, 154 Kharhargha˜t, 66 Kutrao´/Phutrao´, 63
Kan˜too´, 132 Kha˜rya˜ ko´ cauko´, 111
Kan˜va˜sangamto´rth, 58 Khe«o´gha˜t/Khe¡o´gha˜t, 87, 99, 104 L
Kanyakubja, 123 Kheriya˜gha˜t/Khaira˜gha˜t, 79 Lachman Man˜«va˜to´rth, 63
Kanya˜pur, 84 Khirhano´gha˜t, 67 La˜«va˜vat/La˜«va˜, 143
Kapa˜les´var, 153 Kho«iya˜gha˜t, 81 Laka«kot/Lakka¡kot, 92
Kapa˜lmocanto´rth, 105 Khuja˜, 110 La˜kho´, 152
Kapardikes´var, 130 Khula˜rsangam, 103 Laksman˜kun˜«, 92
Kapila˜sangam, 60, 87 Kiskindha˜, 76,122 Laksman˜ës´var, 122
Kapildha˜ra˜, 51, 61, 97 Ko´to´gha˜t, 93 Laksmo´kun˜«, 83
Kapiles´var, 131, 140, 153, 160, 162 Kohanes´var, Kohinto´rth, 131 Lameto´gha˜t, 69, 73
Kapilto´rth, 101, 137, 142 Koksar, 82 Lanka˜, 118, 119, 123
Kapisthita˜pur, 123 Kola˜rsangam, 87 Lankapuro´, 85
Karao˜jes´var, 133 Kolha˜pu`r, 137 Lehra˜sangam, 75
Karao˜jiya˜, Karao˜jya˜, 58, 124 Kolya˜d, 153 Lepa˜gha˜t, 100
Karao˜jya˜sangam, 123 Kona˜, 131 Linga˜gha˜t, 63, 75
Karkates´var, 128 Korila˜pur (Koral), 128, 160 Linkes´varto´rth, 163
Karman˜«al, 58 Kotes´var, 104, 124, 126, 135, 162 Loha˜rya˜, 105, 111, 152
Ka˜rmsangam, 101 Kotes´var (Kun˜«es´varto´rth), 108 Lukes´var/Lunkes´var, 65, 116, 117
Karna˜lo´, 137 Kotes´var (Masa˜niya˜-Kotes´var), 151 Lun˜thes´var (Laksman˜ Lotes´var),
Karn˜es´var, 124 Kothiya˜, 75, 131 152
Karodo´gha˜t/Karõdo´gha˜t, 77 Kotina˜r/Kotina˜rapura, 124, 125 Lutgæv, 63
Karotes´var/Karoto´s´var, 141 Koto´s´varto´rth, 126, 132 Lu`to´tola˜, 59
Karsanpuro´, 127 Kotito´rth, 51, 53, 55, 129
Kasra˜vadgha˜t, 106 Kotkhe¡a˜, 91 M
Ka˜srola˜, 125 KŸsn˜a˜ven˜o´sangam, 113 Ma˜caksangam, 89
Ka˜sva˜, 154 Kuberabha˜n˜«a˜ro´to´rth, 93, 95 Macchagandha˜, 135
Kathora˜, 105, 123 Kuberes´var, 130, 137 Macchakes´var, 123
Katkhe¡a˜gha˜t, 112 Kubja˜sangam, 79, 110 Ma«ha˜van/Ma¡ha˜van, 81
Katpur, 151 Kuja˜, 153, 154 Madhupuro´gha˜t, 64
Ka˜vero´sangam, 93, 97 Kukkura˜math, 59 Madhuskandh, 138
Ka˜s´o´, 84, 95, 110, 113, 114, 122, Kulera˜gha˜t, 83 Maha˜ka˜les´var, 81
170 Narmada˜pradaksin˜a˜

Maha˜ra˜jpur, 64 Ma˜rkan˜«ey, 146 Nakta˜ ko´ cauko´, 111

Maha˜ra˜stra, 107, 111 Ma˜rkan˜«eya rock, 98 Nales´varto´rth, 123
Maha˜rudrastha˜n, 161 Markato´sangam, 83 Nanda˜hŸd/Nanda˜hrad, 137, 164
Mahes´var, 67, 101, 102 Markato´to´rth, 100 Nanda˜to´rth, 164
Mahismato´, 66, 67, 102, 105, 118 Ma˜ru` ko´ ciclo´, 105 Nandikes´var, 66, 136, 138
Mahogæv, 63 Ma˜ru`sangam, 80 Nandino´to´rth, 137
Mahugha˜t, 81 Ma˜tanga˜s´rama, 69 Na˜ndiya˜gha˜t, 74
Maikal hills, 53 Ma˜tanges´var, 102 Na˜ndner, 81
Ma˜o´ ko´ bagiya˜, 51 Mathura˜, 162 Nandoriya˜, 135
Mailakhlagya˜, 103 Ma˜tŸka˜to´rth, 149 Na˜npa˜gha˜t, 83
Ma˜karkhe¡a˜, 112 Ma˜tŸto´rth, 115, 139, 150, 158 Na˜nsangam, 103
Ma˜lansangam, 103 Matsyes´varto´rth, 158 Na˜rades´var, 138, 139
Ma˜letha˜, 135 Megæv, 154 Na˜rado´ganga˜sangam, 82
Ma˜lkacchgha˜t, 71 Meghavanayajo˜aparvat, 111 Na˜ra˜yan˜kun˜«, 65
Mals´amnes´varto´rth, 102 Meghna˜d, 107, 108 Na˜ra˜yan˜to´rth, 159
Ma˜lsar, 132 Me¡ha˜gha˜t, 65 Na˜res´var, 130
Ma˜nasasarovar, 111 Mithila˜puro´, 69, 103 Narkha¡o´/Nalkhe¡o´, 123
Man˜«ala˜nagar, 102 Moa˜r, 82 Narmada˜khan˜«, 111
Ma˜n˜«avga¡h, 111 Mohipura˜, 105 Narmada˜ksetr, 98
Ma˜n˜«avga¡h forest, 111 Mokh¡o´, 114, 142 Narmada˜kun˜«, 92
Ma˜n˜«avya˜s´ram, 101 Moksganga˜sangam, 114 Narmada˜pur, 81, 87
Ma˜n˜«avyato´rtha, 147 Moksto´rth, 128, 145 Narmada˜sangam, 137
Ma˜n˜«avyes´var, 146 Morad, 145 Narmada˜to´rth, 115, 116
Ma˜ndha˜, Ma˜ndha˜r, 91 Mordhvajto´rth/Marda˜na˜, 99 Narmades´var, 125, 130, 144, 150,
Ma˜ndha˜ta˜, 93, 95, 97 Motalsir, 82 158
Man˜«o´, 87 Motha˜ Sa˜o˜ja˜, 144 Narna˜ra˜yan˜to´rth, 135
Man˜«la˜, 66, 67 Mothiya˜, 150 Na˜sik, 89, 122
Man˜«les´var, 67, 102 MŸgvanto´rth, 68, 69 Na˜va˜«o´tola˜gha˜t - Svarn˜do´pto´rth, 101
Mandra˜cal mountain, 80 Mukutes´varto´rth, 125 Nema˜var, 85
Ma˜n˜«va˜, 146 Mukutksetr, 73 Nikora˜, 163
Mangales´varto´rth, 119, 163 Muna˜«, 154 Nimbabhadrapur, 144
Ma˜nglor, 119 Mun˜«amaha˜ran˜ya, 51, 58, 62 Nisklankes´var, 133
Ma˜ngrol, 82 Mun˜«es´varto´rth, 116
Man˜igiri, 86 Munya˜layto´rth, 154 O
Man˜inado´sangam, 140 Mu`ls´ro´patito´rth, 159 Oj (Ayodhya˜puro´), 128
Man˜ina˜ges´var, 140 Omka˜res´var (Omka˜rna˜th), 91, 93,
Man˜o´s´var, 140 N 95, 98, 160
Manka˜mnes´var, 81 Na˜bhipattan, 85 Omka˜res´var (Omka˜rna˜th) forest,
Manmathes´var, 134 Na˜d, 164 85, 99, 104
Manorathto´rth, 107 Na˜ges´var, 104, 123, 124, 127, 133 Omka˜res´var reservoir, 91, 92
Ma˜nsangam, 110 Na˜gto´rth, 145 Omka˜rksetr, 95
Ma˜n˜tiyar, 148 Na˜gva˜nado´sangam, 123 Omvro´, 88
Marda˜na˜gha˜t, 88 Na˜hilo´sangam, 105 Oro´, 124
Ma˜rkan˜«es´var, 124, 129, 132, 145, Naimisa˜ran˜ya, 111
153, 154 Nak, 138
 Index of Geographical Terms 171

P Puskarin˜o´, 142 Sagungha˜t, 74, 78

Padmo´gha˜t, 65, 66 Pu`tikes´varto´rth/Pu`rtikes´var, 123 Sahasradha˜ra˜, 65, 101, 102
Paga˜ra˜, 111 Sahasrayajo˜a˜khyato´rth, 105
Palakmato´sangam, 80 R Sahasrayajo˜ato´rth, 106
Pa˜ma˜khe«o´/Pa˜ma˜khe¡o´, 93 Ra˜jgha˜t, 106 Sahasra˜vartto´rth, 71
Pa˜mlo´gha˜t, 80 Raman˜akadvo´pa, 144 Sahjot/Sahja˜t, 148
Pa˜o˜cganga˜sangam, 74 Ra˜mes´var, 122, 128 S´a˜hpur, 63
Pao˜ckun˜«to´rth, 108 Ra˜mgha˜t, 70, 77 Sahra˜v, 120
Pao˜cmukho´ Hanuma˜n, 88 Ra˜mgha˜t Pipriya˜, 72 Saila˜no´, 93
Pa˜n˜«avdvo´p, 80 Ra˜mkes´avto´rth, 164 S´aivaga˜mpo´lbhedsangamto´rth, 84
Pa˜n˜«uto´rth, 132 Ra˜mkun˜«, 70, 92, 146 S´akkarsangam, 75
Paracakra lake, 122 Ra˜mnagar, 64 S´akres´var, 122, 127
Para˜s´ares´var, 143 Ra˜mnagara˜, 73 S´akrto´rth, 115, 127, 128
Para˜s´arto´rth, 120 Ra˜mpur/Ra˜mpura˜/Ra˜mpuro´, 62, 79, S´a˜ktaku`p, 161
Paryank hill, 78 92, 116, 118 S´a˜ligra˜mto´rth, 160
Pathra˜l, 103 Ra˜mto´rth, 152 Sa˜mba˜dito´rth, 145
Patpara˜, 63 Ra˜n˜a˜pur, 131 Samkarsan˜to´rth, 135
Pa˜vakes´var, 138 Ran˜cho¡, 124 Sa˜mno´, 155
Perekaˆha¡/Perkhe¡a, 109 Raˆ¡ha˜lgha˜t/Raˆ«ha˜lgha˜t, 82 Sa˜mor, 145
Pen˜«ra˜, 111 Ra˜ver/Ra˜verkhe¡o´, 99, 115 S´an˜«ilyes´varto´rth, 79
Phatega«/Phatega¡h, 93 Ravito´rth (A˜dityes´varto´rth), 130, Sa˜n˜«iya˜gha˜t, 79
Phatepurgha˜t, 130 163 Sa˜nga˜khe«a˜gha˜t, 81
Phu`lsa˜gar, 66 Ravo´s´varto´rth, 140 Sangames´var, 144
Pingales´var, 130, 137, 161 Ra˜yansangam, 80 S´anikun˜«, 69
Po´palpa˜n˜o´gha˜t, 76 Īddhes´varto´rth, 109 Sa˜o˜ja˜, 144
Piplodgha˜t, 106 Rengan˜, 140 Sa˜o˜jrolo´, 140
Pippala˜da˜s´ram, 103, 114 Reva˜kun˜«, 104, 111 S´ankhcu«es´varto´rth/S´ankhcu`¡es´var,
Pippales´var, 69, 103 Reva˜sa˜garsangam, 137, 143, 151, 120
Pipriya˜, 71, 114 152, 154, 160 S´ankhoddha˜rto´rth, 161
Pita˜maha˜to´rth, 157 Revorisangam, 98, 131, 139, 160 Saptadha˜ra˜, 74
Po´ta˜mlo´, 103 Richa˜vargha˜t, 77 Saptapuro´, 130
Pithera˜gha˜t, 71 Riddhna˜thto´rth, 85 Sa˜rangpur, 63
PitŸto´rth, 94 Īksyaparvat, 57 Sarasvato´prasravan˜to´rth, 64
Pora˜, 143 Īn˜mocanto´rth, 137, 156 Sarasvato´to´rth, 159
Poyca˜, 123 Rohin˜es´var, 133 Sa˜rasvatto´rth, 100
Prabha˜s, 164 Rohin˜o´to´rth, 106 Sarpes´varto´rth, 144
Prabha˜to´rth (Prabha˜ses´varto´rth), 135, Rora˜sangam, 75 Sarra˜gha˜t, 71
159 Rudrakun˜«, 114, 124, 162 Sarsa˜¡, 127
Praya˜g, 67, 71, 80, 84, 93, 95, 98, Rudramaha˜lay, 164 Sa˜taksangam, 101
99, 112, 125, 137, 139, 164 Rukman˜o´to´rth, 164 Sa˜thlingo´to´rth, 101
Premga¡h, 92 Ru`n˜«gra˜m/Run˜«gra˜m, 123 Sa˜tma˜tra˜ (Saptama˜tŸka˜), 91, 97
Puna˜sa˜, 91, 92 Sa˜tpiplo´gha˜t - Teliya˜bhatya˜n, 100
Puna˜sa˜ dam, 94 S Satra˜vangha˜t, 82
Pun˜yagha˜t, 89, 91 Sa˜dro´, 111 Sa˜ttum¡o´gha˜t, 88
Purva˜, 64 Sa˜gares´varto´rth, 130 Saubha˜gyasundaro´, 161
172 Narmada˜pradaksin˜a˜

Saugandhika˜vanto´rth, 71 S´u`lbhed, 68, 79, 112, 114, 160, 162 Tum«o´, 120
Saurto´rth, 110, 145, 146 S´u`les´var, 159
Sa˜vitro´to´rth, 158 S´u`lpa˜n˜, 140 U
Sa˜ya˜, 130 S´u`lpa˜n˜es´var, 114, 115, 163 Uca˜ngha˜t , 89
Sela˜no´gha˜t, 92 S´u`lpa˜n˜o´, 83, 103, 106, 107, 112, Uc¡iya˜, 145
Semalda˜, 104 163 Udo´san¬am, 111
Semarda˜gha˜t, 109 S´u`lpa˜n˜o´ forest, 108, 114, 142 U«iya˜gha˜t/U¡iya˜gha˜t, 76
Sena˜pur, 132 Suna˜cargha˜t, 71 Ujjain, 97, 110, 141, 162
Se¡hsangam, 74 Sundrel, 111 Ullu`kto´rth, 114
S´etha˜n˜o´gha˜t, 81 Sun˜«o´s´var/S´un˜«o´s´var, 155 Uro´ba˜glo´sangam, 108
Siddha˜gha˜t, 72 Su`rajvar, 115 Uttares´var, 133, 149
Siddhes´varto´rth, 143, 146, 160 Su`ryakun˜«, 62, 75, 77, 78, 80, 86, Utto´rn˜vara˜hato´rth, 160
Siddhna˜thto´rth, 85 147, 148 Uttra˜j, 149
Siddhrudres´varto´rth, 148 Susa˜rsangam, 106
S´ikhito´rth, 158 Suva˜, 153 V
S´o´lkan˜th S´ivjo´, 87 Suvarn˜bindes´var, 157 Va˜gusangam, 109
Sindu`ro´sangam, 111 Suvarn˜s´o´la˜, 134 Va˜go´s´varto´rth, 109
Siniya˜rsangam, 70 S´vetva˜ra˜hato´rth, 163 Vaidyana˜th, 121, 148, 162
Sinor, 132 Vaidu`rya mountain, 67, 86, 87
Sinoro´sangam, 77 T Va˜lmikes´var, 126, 127
So´psangam, 87 Ta˜lpura˜gha˜t, 88 Vams´o´gha˜t, 66
So´ra˜, 150 Ta˜pes´varto´rth, 143 Va˜narbha˜lu`to´rth, 80, 81
Sirsiro´gha˜t, 76 Tars´a˜«o´, 143 Va˜nares´var/Ba˜nares´var, 122
Sisodra˜, 125 Tav¡a˜, 162 Vanhito´rth, 164
So´ta˜kun˜«, 92 Tejona˜th, 121, 122 Vankhe¡o´gha˜t, 80
So´ta˜raptan, 64 Temarsangam, 66 Vara˜cha˜, 126
So´ta˜va˜tika˜, 92 Tendono´sangam, 82 Vara˜hato´rth, 69
S´ivaksetra, 62, 73, 111 Tevar, 73 Vara˜hes´varto´rth, 109
Sivno´, S´ivno´ 63, 68 Tha˜tho´gha˜t, 66 Vara˜ho´sangam, 94
S´ivpuro´, 95 Tighriya˜, 83 Vara˜n˜aso´, 98
S´ivto´rth, 164 Tila˜des´varto´rth, 150 Varun˜a˜sangam/Va˜run˜a˜sangam, 82,
Skandes´var, 125, 127 Tilakes´var, 139 112
Sokalpurgha˜t, 75 Tilakva˜¡a˜, 108, 139 Varun˜es´var/Va˜run˜es´var, 122, 138,
Somes´var, 137, 153, 160 Tilbha˜n˜«es´varto´rth, 70, 71 143
Somna˜th, 137 Tiles´var, 72 Varuva˜ (Varua˜), 156
Somto´rth, 100, 128 Tilva˜¡a˜gha˜t, 73 Varva˜¡a˜, 138
Sona˜¡har, 76 Timarno´sangam, 88 Va˜savto´rth, 151
S´on˜itapura, 117 Timbo´, 157 Va˜sn˜a˜, 140
Sonmu`«ha˜, 51 To´ndro´sangam, 88 Va˜snolo´, 151
S´Ÿngo´s´var, 154 Toto´dara˜ (Treto´daru`), 143 Vatavo´s´vara, 139
S´ukes´varto´rth, 124 Triku`ta˜cal, 57 Veda˜sangam, 100
Sukhcensangam, 75 Tripura, 72 Vikrampur, 70
S´ukles´var, 110 Tripuro´, 55, 73, 114 Vimles´varto´rth, 104, 142, 151
S´uklgha˜t, 77 Trivikrames´varto´rth, 160 Vindhya˜, 53, 57, 78, 124, 144
S´uklto´rth, 77, 110, 160, 162 Tris´u`lbhed, 68, 73, 114, 142 Vindhya˜cal, 107
 Index of Geographical Terms 173

Visn˜upuro´, 64, 95
Visn˜uto´rth, 109
Visod, 151
Vis´okasangam, 101
Vis´varu`pto´rth, 159
VŸnda˜van, 81
VŸsarva˜d kun˜«, 143, 153, 161
Vya˜ses´var, 135
Vya˜ses´var/Vaidyana˜th, 115
Vya˜sto´rth, 77, 124

Y
Yamapuro´, 118
Yamha˜sto´rth, 136
Yodhino´pur, 164
174 Narmada˜pradaksin˜a˜

Index of Rivers
A Ka˜rm, 101
Ajna˜l, 89 E Katoro´, 63
Ana˜«va˜ho´/Ana«va˜ho´, 116 Eran˜«o´, 134 Ka˜vero´, 93, 97, 104
Ana˜m, 62 Kevla˜ro´, 82
As´vaparn˜o´ (As´vavato´), 139 G Kha˜«a˜, 111
Gadhaiya˜, 64 Kha˜n˜«, 76
B Ga˜do´, 103 Kha˜n˜«a˜, 92
Baga˜¡, 109 Gadriyæ, 81 Kharmer, 62
Ba˜gdo´, 93 Ganga˜, 71, 80, 86, 89, 98, 99, 104, Khula˜r, 103
Baha˜dal, 111 123-125, 136, 161 Kola˜r (Kausalya˜), 87
Ba˜ilo´, 66 Gao˜ja˜l, 84 Kotra˜l, 62
Ba˜kul, 85 Gaur, 74 Ksipra˜, 97
Ba˜n˜ganga˜, 72, 112 Ga˜yatro´, 51 Kubja˜, 79, 110
Bao˜jar (Vanja˜), 64 Ga˜yatro´ Sa˜vitro´, 61 Kulha˜r, 59
Ba˜ranga˜na˜la˜, 92 GhŸtna˜la˜, 64 Kuna˜«/Kuna¡, 94
Bara˜to´, 60 Goda˜varo´, 89, 122, 127, 128 Kusumelo´, 81
Bara˜to´na˜la˜, 51 Gomto´, 59, 84
Barkha«, 105 Gono´, 87 L
Bhagavato´, 113 Goyad (Gaurva˜rta˜), 107 Lehra˜, 75
Bhago´ratho´, 61,113 135 Gulja˜ro´, 81
Bhago¡a˜, 66 M
Bho´mkulya˜, 142 H Ma˜cak, 89
Bhogavato´, 112 Harn˜o´, 71 Macra˜r, 59
Bra˜hmo´, 100 Hathe¡ (Hatya˜haran˜), 83 Madhumati, 144
Bra˜hmo´ (Sarasvato´), 129 Hatno´, 112 Mahodar, 66
Bu«ner, 63 Hiran˜yagarbha˜, 101 Ma˜lan, 103
Bura˜«/Bura˜¡h, 109 Ma˜n, 110
Bu`to´, 101 I Manda˜kino´, 63, 86
Indna˜, 83 Man˜i, 140
C Ma˜ru`, 80
Ca˜ndno´, 81 J Moksganga˜, 114
Can˜«vega˜, 94 Jalkoti, 102
Chota˜ Tava˜, 91 Ja˜mner (Ja˜mbuvato´), 87 N
Cik¡a˜r, 59 Jva˜la˜, 51, 62, 102 Na˜gva˜, 123, 124
Na˜hilo´, 105
D K Na˜n, 103
‹abe/Dev, 105 Kake«o´ (Kake¡a˜), 87 Na˜rado´, 82
‹ahero´/‹ehro´, 111 Ka˜lindo´, 159 No´lganga˜, 51, 53, 60, 61, 99
Da˜modar, 51 Kanhaiya˜, 63
Da˜ntono´, 93 Ka˜nk¡iya˜, 109 O
Devganga˜, 113 Kan˜va˜, 58 Or (Uro´), 137
Devro´, 59 Kapila˜ (Kapilpippala˜), 60, 61
Du`dho´, 76 Karao˜jya˜ (Na˜gva˜), 123, 124 P
Dupatta˜, 63 Karganga˜, 51, 52, 58 Palakmato´, 80
 Index of Rivers 175

Pa˜o˜cganga˜, 74 Vajya˜, 67
Va˜n˜, 59
R Va˜ra˜ho´, 94
Raudro´ (Narmada˜), 129 Varun˜a˜/Va˜run˜a˜, 82, 112
Ra˜yan, 80 Veda˜, 100
Reva˜, 70, 73 Vis´alya˜, 61
Rora˜, 75 Vis´oka, 101
VŸddhareva˜, 80
S
S´akkar, 75 Y
S´an˜«ilya˜, 79 Yamuna˜, 61, 71, 80, 81, 99, 148
Sango´, 63
S´ankara˜jhora˜, 75
Sarasvato´, 69, 100, 113, 139
Sa˜tak, 101
Sa˜vitro´, 51
Se¡h, 74
Sindu`ro´, 111
Siniya˜r, 70
Sinoro´, 77
So´p, 87
Sivno´, 59
Son˜ (Son), 51, 52
Sukhcen, 75
Surpan, 64
Susa˜r, 106

T
Ta˜po´, 149
Tava˜, 80
Tendono´, 79
Te¡ho´, 59
Timarno´, 88
To´ndro´, 88
Tu«a˜r, 59

U
Udo´, 111
Udumbar (Umara˜vato´), 145
Uri/Uro´, 137, 139
Uro´ba˜glo´, 108

V
Va˜gu, 109
Vaisn˜avo´ (Bha˜giratho´), 129
176 Narmada˜pradaksin˜a˜

Index of Personal Names

A Arundhato´, 92, 101, 112, 133 Bha˜rgala, 163
Adahana˜ Devo´, 73, 124 A˜sa˜«µo´s´vara, 154 Bha˜rgava, 105
A˜diti, 109, 148 A˜s´a˜puro´devo´, 129 BhartŸharo´, 102
A˜ditya, 148 A˜sita, 158 Bhasma˜sura, 118, 119
A˜dityes´vara, 97, 130, 142, 163 As´vaparn˜a, 139 Bha˜u`na˜th, 83
A˜diva˜ra˜ha, 129 As´vattha˜ma˜jo´, 83 Bhava˜no´, 109
Agastes´vara, 140, 141 As´vino´, 137 Bho´ma/Bho´masena, 59, 75, 88, 93,
Agastya, 106, 141 As´vino´ princes, 115, 121, 122, 149, 117, 118, 142
Agni, 61, 102, 108, 117, 125, 130, 158, 162 Bho´mes´vara, 118
137, 138, 158 A˜tma˜ra˜mba˜ba˜, 87 Bho´l, 97, 102, 106, 107, 129, 142
Agno´s´vara, 108 Atri, 66, 94, 106, 131, 134 Bhila˜la˜, 97
A˜havano´ya, 61 Audumbara, 145 Bho´l ra˜ja˜s, 90
Ahilya˜/Ahalya˜, 89, 128, 139 Avdhu`ta˜nand, 131 Bhõsle, 53, 55
Ahilya˜ Ba˜o´, 53, 55, 72, 77, 95, 99, Avdumbares´vara, 64 BhŸgu, 53, 72, 81, 82, 122, 126,
102 Avimuktes´vara, 98 130, 133, 138, 158, 159, 161
Ahilyes´vara, 128 Ayya˜jo´ Brahmca˜ro´jo´, 79 BhŸgvo´s´a, 109
Aira˜vata, 69 Bhu`tana˜tha, 153, 162
Akbar, 111 B Bo´ja˜seno´, 107
Akru`ra, 147 Badrina˜ra˜yan˜a, 133 Bilva˜mŸka, 109, 110
A˜la˜ U`dal, 111 Baiga˜, 59 Brahma˜, 60, 61, 67, 70, 73, 75,
Alika˜, 81, 151 Baijana˜tha, 112, 153 77-79, 85, 97, 101, 105, 109, 112,
Alikes´vara, 151 Ba˜jo´ra˜v Pes´va˜, 99 113, 117, 121, 122, 125-127, 129,
Amales´vara, 95, 155 Balakes´vara, 91 131, 132, 138, 139, 141, 143, 147,
Amares´vara, 97, 98, 109 Ba˜lakhilya, 128 148, 150, 152, 157-159
Amarakan˜takes´vara, 55 Ba˜la˜nand Brahmaca˜ro´, 136 Brahmadatta, 109
Amarana˜tha, 53 Ba˜lara˜ma, 135, 164 Brahma˜nand, 135
Ambika˜, 134 Ba˜la˜sundaro´, 55 Brahma˜n˜o´, 91
Amiya˜na˜tha, 153 Balo´, 82, 91, 160 Brahmes´vara, 78, 105, 113, 126,
AmŸt Bha˜rto´, 84 Ba˜n˜a˜sura, 62, 74, 92, 117, 118, 162 129
A˜nandes´vara, 115 Ba˜n˜es´vara, 102 BŸhaspati, 122, 127, 132
Ananges´vara, 107 Ba˜pusa˜hab of Indore, 101 Budha, 71
Anarakes´vara, 144 Batu, 72 Budhes´vara, 71
Anasu`ya˜, 131 Bhadra, 94
Andhaka˜sura, 68, 80, 113, 114, 143 Bhadres´vara, 94 C
Angada, 60 Bhaga, 78 Ca˜mun˜«a˜, 91, 109
Anganes´vara, 107 Bha˜gavato´, 129, 146, 153, 154, 164 Ca˜n˜akya, 162
Angira˜, 66 Bhairava, 72, 91, 98, 115 Can˜«a, 136
A˜ngirasa, 132 Bha˜numati, 68, 140 Can˜«asena/Candrasena, 94
Ao˜jana˜/Anjana˜, 76, 79 Bharabhu`tes´vara, 156 Can˜«ika˜, 110, 136
Ankus´aputra, 92 Bharadva˜ja, 74, 79, 84 Can˜«ikes´vara, 94
Anusuya˜, 134 Bharan˜o´, 137 Candra, 110, 127, 131, 133, 139,
Apyes´vara, A˜pes´vara, 112 Bharat, 133 160
Arjuna, 159 Bha˜ratsimh Cauha˜n, 97, 98 Candrama˜, 106, 128, 131, 133, 134,
Arjunes´vara, 118 Bha˜rbhu`tes´vara, 156 137, 139, 160
 Index of Personal Names 177

Candramaules´vara, 153 Do´va˜n of Ba¡au«a˜, 145 Gorakhana˜tha, 55

Candrapo´«a, 115 Draupado´, 83, 112 Guhava˜so´ S´iva, 99
Candrasena, 153 Drumasena, 60 Gula˜bda˜s, 145
Candravallo´, 131 Du`dhana˜tha, 153 Guma˜n/Guma˜ndev, 145
Candres´vara, 131 Duµs´amana, 117 Guptes´vara, 74, 102, 103, 105
Caturbhuja, 55 Durga˜vato´, 64, 66, 75 Gurudatta, 67
Cha˜ya˜, 149 Durva˜sa, 74, 94, 134
Citrasena, 68, 105, 113, 151 Duryodhana, 102 H
Cya˜vana, 120, 138 Dus´cavana, 156 Hamses´vara, 150
Hanuma˜n, 51, 64, 76, 88, 123, 126,
D E 145
Dadho´ca/Dadho´ci, 110, 153 Eka˜das´o´, 55 Hanumantes´vara, 123, 137
Daksa, 106, 133, 146, 150 Eran˜«a, 94, 153, 161 Haragaura˜, 70, 120
Daksapraja˜pati, 61, 125 Eran˜«es´vara, 96 Haran˜es´vara, 71, 93
Da˜ksa˜yan˜o´, 61, 150 Eran˜«o´, 153, 161 Harihares´vara, 84, 108
Daksin˜a˜gni, 61 Harikes´a, 84
Dan˜«o´ Sva˜mo´, 87 G Haris´candra, 62, 73
Danu, 104 Gaganapriya, 117, 118 Hayhay family, 118
Da˜ruka, 103, 110, 158 Gaja˜sura, 141 Hiran˜yakas´ipu, 88, 117
Da˜rukes´vara, 103 Ga˜laba, 60 Hiran˜ya˜ksa, 69, 108, 131, 163, 164
Darya˜na˜th, 98 Ga˜ndhi, 73 Holkar, 53
Das´aratha, 115, 116, 151 Gan˜es´a, 78, 91, 102, 106, 111, 113, Hulka˜devo´, 91
Datta, 102 130, 140 Humka˜rasva˜mo´, 163
Datta˜treya, 67, 102, 106, 118, 134, Ganga˜, 161 HŸdays´a˜h, 64
141 Ganges´vara, 99
Devala, 158 Gao˜jales´vara, 84 I
Deva˜no´, Deva˜no´ka, 84 Ga˜rhaspatya, 61 Iksva˜ku, 97, 162
Devara˜ja, 146 Garu«a, 67, 71, 81, 121, 141, 144, Indor ra˜ja˜s, 102
Devas´ira˜, 143 148, 160 Indra, 69, 89, 98, 103, 110, 112,
Dhanao˜jaya, 144 Gauro´, 106, 158 113, 115, 117, 122, 127, 128, 133,
Dhanes´vara, 119 Gauro´s´ankara, 55, 70, 72, 73 136, 143, 151, 158, 159
Dhanvantaro´, 148 Gauro´s´ankar Brahmaca˜ro´, 82 Indradron˜a, 119
Dha˜res´vara, 92 Gautama, 89, 128, 134, 139, 161 Indrakes´vara, 127
Dharmara˜ja, 108 Gautames´vara, 89, 91, 128, 139 Indra˜n˜o´, 91
Dharmes´vara, 91, 93, 108, 118 Ga˜yatro´, 159 Indres´vara, 69
Dho´sn˜a/Dho´sn˜endra, 61 Ghan˜tes´vara, 55
Dhruva, 117 Gha˜tako´, 126 J
‹hun˜«es´vara, 157 Ghora, 72 Ja˜ba˜lo´, 150, 163
‹hun˜«ha˜, 157 Gho¡es´vara, 162 Jagadamba˜, 146, 153
Dhundhuma˜ra, 60 Giri, Omka˜ra˜nand, 65, 88 Jaganna˜tha, 81
Dhu`tes´varo´, 161 Gokarn˜es´vara, 83 Jalas´a˜yo´ Na˜ra˜yan˜a, 136
Dhutpa˜pes´varo´, 161 Gon˜«, 57-59, 64, 66 Jamadagnes´vara, 63
‹in˜«imes´vara, 88 Gopa˜la, 142 Jamadagni, 63, 74, 79, 84, 86, 87,
Diti, 101, 113, 148 Gopa˜l Ra˜v, 145 152, 159
Do´ptikes´vara, 70, 109 Gopes´vara, 162 Jambhara˜ja˜, 111
178 Narmada˜pradaksin˜a˜

Ja˜mbuvato´, 145 Kapila˜devo´, 60 L

Ja˜mbuva˜na, 123 Kapiles´vara, 142 Laksman˜a, 76, 123
Janaka, 77, 134 Karao˜ja, 134 Laksman˜es´vara, 123
Janamejaya, 140 Karao˜jada˜nava, 104 Laksmo´, 121, 146, 158, 159, 161
Jata˜sura, 109 Karmades´vara, 130 Laksmo´ of Kolha˜pur, 160
Jayanta, 128 Karn˜adeva, 55, 73 Lalita˜, 111
Jo´mu`ta, 123 Karoto´s´vara, 142 Lava, 92, 128
JŸmbha/JŸmbha˜sura, 115, 127 Ka˜rtavo´rya˜rjuna, 67 Lingadha˜rin˜o´, 111
Jva˜les´vara, 62, 102 Ka˜rtikeya, 112, 121, 141, 149 Lingodbhava, 77
Ka˜s´o´s´vara, 134 Linkes´vara, 163
K Kas´o´vis´ves´vara, 98, 102 Lukes´vara/Lunkes´vara, 65, 70, 119
Kabo´r, 58, 83 Kas´yapa, 77-79, 101, 113, 118, 127,
Kadru/Kadru`, 127, 140 137, 147, 148, 150, 159-161, 163 M
Kaikeyo´, 79 Kauma˜ro´, 91 Ma˜ A˜nandmayo´, 136
Kaila˜s´pati, 154 Keda˜ra, 97, 133 Madana, 134
Ka˜la, 144 Keda˜rana˜tha, 120, 140 Madansimh, 66, 73
Ka˜labhairava, 93 Kes´ava, 104 Ma˜dhava, 104
Kalacuro´, 55, 73 Kes´avana˜ra˜yan˜a, 55 Madhuparn˜a, 139
Ka˜la˜deva, 93 Ketu, 76 Maha˜deva, 55
Ka˜la˜gni, 160 Ketves´vara, 76 Maha˜ka˜la, 97, 131
Kalakales´vara, 143 Khya˜to´, 133 Maha˜ka˜les´vara, 97
Ka˜lapŸstha, 118 Kohana, 131 Maha˜na, 72
Ka˜les´vara, 104 Kol, 106, 142 Maha˜ra˜ja of Ro´va˜, 55
Ka˜lo´, 67, 98, 136 Kotes´vara, 125, 158, 162 Maha˜ra˜no´ of Indaur, 141
Ka˜lika˜ma˜ta˜, 106 Kotes´varo´devo´, 158 Maha˜vo´ra, 64, 71, 91
Ka˜liya, 82 Kramada˜, 111 Maha˜vitta, 126
Ka˜ma, 105, 134, 143 KŸsn˜a, 72, 75, 79, 104, 135, 145, Mahes´vara˜nand, 135
Kamal Bha˜rto´, 82 158, 164 Mahes´varo´, 91
Kamales´vara, 112 Kubera, 84, 85, 93, 108, 119, 122, Mahisa˜sura, 164
Ka˜ma˜ri, 148 129, 133, 137, 144 Maikala, 53
Kambuka, 131 Kubja˜, 79 Maikalasuta˜, 57
Ka˜mes´vara, 140 Kubjes´vara, 111 Mainaka˜, 105
Ka˜muka˜, 111 Kuma˜ra, 141 Mallika˜rjuna, 84
Kanakes´varo´, 160 Kuma˜res´vara, 112, 141 Man˜«ales´vara, 67
Kan˜tha, 159 Kumbhakarn˜a, 147 Man˜«anamis´ra, 102
Kanthes´vara, 154 Kumbhes´vara, 122 Ma˜n˜«avya, 101, 114, 146, 147, 159
Ka˜ntis´ikha˜, 150 Kumudino´, 146, 147 Ma˜ndha˜ta˜, 82, 91, 97, 98
Kan˜va, 137 Kun˜«ada˜nava, 108 Man˜«loo´sa˜hab, 84
Kapa˜labhairava, 91 Kun˜«ales´vara, 143 Mandodaro´, 107
Kapa˜les´vara, 126 Kundes´vara, 104 Mangala, 119, 132, 163
Kapa˜lo´, 154 Kunto´, 83, 117 Mangales´vara, 120
Kapardo´, 148, 154 Kuruksetra, 142 Man˜ibhadra, 109
Kapardo´s´vara, 130 Kus´a, 92, 110, 128 Man˜ina˜ga, 140
Kapila, 51, 53, 61, 63, 120, 131, Kusuma˜yudha, 125, 143 Mankan˜aka, 100
137, 140, 142, 146, 153, 160, 162 Mankan˜es´vara, 100
 Index of Personal Names 179

Manthara˜, 79 Na˜rada, 62, 77, 79, 80, 82, 85, 110, Pes´va˜, 77, 87, 99, 103, 130
Manu, 66 119, 121, 125, 126, 129, 133, 138, Pingales´vara, 97
Maro´cika, 79 149, 153, 160 Pippala˜da, 69, 103, 114
Ma˜rkan˜«es´vara, 64, 98, 122, 124, Na˜rades´vara, 82 Pippales´vara, 69
142 Naraharo´, 88, 117 Prabha˜, 135, 159
Ma˜rkan˜«eya, 51, 60, 111, 114, 117, Narana˜ra˜yan˜a, 135, 158, 164 Pracetas Daksa, 137
122, 124, 125, 129, 132, 142, 145, Narasimha, 102 Prahla˜da, 77, 88, 117
146, 153, 154 Na˜ra˜yan˜a, 104, 158-160 Praja˜pati, 106, 150
Marudgato´, 139 Na˜ra˜yan˜ Sva˜mo´, 141 Praja˜pati Daksa, 137
Ma˜rutes´vara, 105 Narendr Simh, 66 Priyavrata, 139, 161
Ma˜tanga, 99, 102 Na˜res´vara, 130 PŸthivo´, 132, 160
Ma˜tanges´vara, 102 Narmada˜nand, 131 Pulastya, 65, 107
Matsya, 154 Narmades´vara, 55, 73, 103, 105, Pun˜«aro´ka, 132, 133, 145
Matsyaka, 123 109, 126, 130, 144 Puru`khasa, 126
Matsyendrana˜tha, 55 Na˜ropant, 130 Puskara, 117, 143
Mayadaitya, 72 Na˜thu` Bho´l, 97 Pu`tikes´vara, 123
Ma˜ya˜devo´ of Ma˜ya˜pu`r, 160 Na˜vika, 143
Ma˜ya˜nand Sarasvato´, 98 No´la, 123 R
Maya˜sura, 72, 78, 107 No´lakan˜tha, 87, 111, 147 Ra˜dha˜kŸsn˜a, 75, 87
Mayu`radhvaja, 99 No´lakan˜thes´vara, 99, 108, 153 Ra˜jara˜jes´vara, 99, 102, 112, 113
Mayu`res´vara, 99 Nimbabhadra, 144 Ra˜jasimha, 112
Medha˜titho´, 134 Nis´umbha, 70 Ra˜macandra, 55, 63, 66, 67, 70, 72,
Megha, 122, 123 NŸsimha, 88 74, 76, 77, 79, 81, 84, 107, 111,
Meghana˜da, 107 122, 123, 128, 147
Meghes´vara, 122, 123 O Ra˜mado´na, 75
Mordhvaj, 99 Omka˜ra, 97, 109 Ra˜ma˜vata˜ra, 139
MŸgna˜th, 81 Omka˜rana˜tha, 104 Ra˜mes´vara, 99, 123, 128
Mudgala, 121 Omka˜res´vara, 95, 104 Ran˜acho«a, 114
Mukutes´vara, 125 Ranga Avadhu`t, 131
Mun˜«a, 116, 136 P Rantideva, 111
M¯phalo´ba˜ba˜, 87 Pao˜cana˜tha, 88 Ratira˜mba˜ba˜, 84
Muralo´manohara, 55, 88 Pa˜n˜«ava, 59, 74, 80, 82, 83, 85, 87, Ratnavallabha, 151
91, 95, 105, 107, 108, 112, 117, 132 Ra˜van˜a, 65, 85, 104, 107, 118, 122,
N Pan˜«harina˜tha, 102 123, 144, 147
Na˜ges´vara, 104, 110, 123, 128 Pa˜n˜«ura˜ja˜, 132 Īddhes´vara, 85
Nages´varana˜tha, 123 Para˜s´akti, 136, 154 Ren˜uka˜, 86, 152
Nala, 123 Para˜s´ara, 66, 109, 120, 135, 143 Riddhana˜tha, 85
Nales´vara, 123 Paras´ura˜ma, 67, 86, 87, 101, 102, Īksas´Ÿnga, 68
Nanda, Nanda˜, 162, 164 133, 152 Īn˜amuktes´varana˜tha, 59
Nandes´vara, 116 Pa˜rvato´, 55, 88, 110, 113, 115, 116, Rohin˜o´, 55, 106, 133, 137
Nando´, 66, 109, 113, 116, 119, 123, 119, 120, 123, 125, 130, 133, 136, Rucika, 130
138, 152, 161 138, 146, 159 Rudra, 53, 55, 72, 78, 94, 121
Nando´gan˜a, 136 Pas´upatina˜tha, 104 Rukma˜ngada, 118
Nandikes´vara, 66, 109 Patres´vara, 105 Rukman˜o´/Rukman˜o´, 83, 164
Nandino´, 137 Pa˜vakes´vara, 138 Ruru, 133
180 Narmada˜pradaksin˜a˜

S S´aunaka, 130 Su`rya, 78, 80, 110, 113, 121, 130,

Sabala, 126 S´as´abindu, 149 135, 136, 140-142, 145, 147-149,
S´abara, 68 Sa˜varn˜o´ Manu, 149 151, 158-160, 163
Sa˜dhavda˜sjo´, 132 Sa˜vitro´, 101, 146, 157, 158 Su`ryana˜ra˜yan˜a, 80, 142, 148, 149
Sagara, 162 Sendhva˜devo´, 161 Susen˜a, 123
Sahasraba˜hu, 65-67, 101, 102, 118, S´esa, 78, 121 Sva˜ha˜, 61
152 S´esas´a˜yo´, 78, 86, 113, 136 Svayambhu` Manu, 128, 139
Sahasra˜rjuna, 67, 87, 102, 118, 152 Siddhana˜tha, 85-87
S´akres´vara, 115, 127 Siddhana˜tha Dattatreya, 148 T
S´akti, 143, 154 Siddharudres´vara, 148 Talamegha, 136
S´akuno´, 67 Siddhes´vara, 86, 87, 97, 146 Ta˜po´, 149
S´akuntala˜, 133 Siddhes´varo´, 102, 146, 162 Ta˜raka, 61
S´a˜liva˜hanes´vara, 101 Siddhidevo´ of Jalandhar, 162 Ta˜rakes´var, 127
Sa˜mba, 145, 146 S´o´lakan˜tha, 87 Tejona˜tha, 121, 122
Samjo˜a˜, 148, 149 So´ta˜, 64, 92 Tijya˜nanda, 132
Samudra, 125, 129, 130, 151-153 Skanda, 78, 102, 112, 125, 132, 133 To´ksn˜a, 72
Sanaka, 85 Skandes´vara, 102, 125 Tila˜da, 151
Sanandana, 85 Soma, 164 Tila˜des´vara, 151
Sana˜tana, 86 Somana˜tha, 153 Tilaka, 139, 140
Sanatkuma˜ra, 86 Somana˜thes´vara, 97 Tilbha˜n˜«es´vara, 73
S´a˜n˜«ilo´, 79, 147 Somas´arma˜, 156 Tilottama˜, 152, 157
S´a˜n˜«ilya, 79, 94, 140, 147 Somavallo´, 131 Trasaddasyu, 97
S´a˜n˜«ilyes´vara, 79 Somes´vara, 153 Trilocana, 132
Sangames´vara, 63, 70, 71, 74, 75, S´ro´kŸsn˜acandra, 145 Trimbakes´vara, 89
92, 142 S´ro´yut Manges´ra˜v Va˜gle, 84 Tripura˜ntaka, 73
Sangra˜m Simh, 66 S´Ÿnga˜ravallaro´, 100 Tripurasundaro´, 72
S´ani, 69, 81, 103, 122 S´Ÿngo´, 151 Tripura˜sura, 130
S´ano´s´vara, 122, 149 S´Ÿngo´s´vara, 154 Tris´ira˜, 151
S´ankara, 146, 151 Sudars´ana˜, 102 TŸn˜abindu, 150
S´ankara˜ca˜rya, 59, 75, 102 Sugro´va, 122 Tulso´kŸta Gopa˜la, 106
S´ankaro´, 161 S´ukadeva, 124 Tvasta˜, 78, 127, 133, 151
S´ankha, 158 S´ukes´vara, 124
S´ankhacu`«a, 120 Sukhes´vara, 105 U
San˜mukha, 125 S´ukles´vara, 77, 109 Uccais´rava˜, 89, 127, 139
S´a˜nta˜, 151 S´ukra˜ca˜rya, 130 Udaybha˜nu, 93
Sa˜rasvata, 100 S´u`les´vara, 112 Udumbares´vara, 71
Sarasvato´, 64, 79, 131, 159, 161 S´u`les´varo´, 159 Ugra, 72
Sarpes´vara, 144 S´u`lpa˜n˜es´vara, 114 Uma˜, 78
S´as´a˜nka, 62, 73 S´umbha, 70 Upamanyu, 79
S´ata˜nand (Visn˜uda˜s), 129 Sumeru, 141 Upasunda, 162
S´atrughna, 64 Sunda, 162 U`rvas´o´, 126
Satyasena, 100 S´un˜«o´s´vara, 155 Utta˜napa˜da, 113
Saubha˜gyasundaro´, 133, 159 Suparn˜a, 139
Saubhara, 81 Suparva˜, 123 V
Sauda˜mino´, 94 Sura˜ntaka, 115 Va˜ges´varo´, 91
 Index of Personal Names 181

Vaidyana˜tha, 115, 122, 148, 162 Virocana, 117

Vaira˜go´jo´, 77 Vis´a˜la˜kso´, 110
Vaivasvata Manu, 139, 148 Visn˜u, 58, 67, 69, 72, 77, 78, 88,
Vaisn˜avo´, 91 94, 109, 110, 113, 118, 119, 121,
Vais´va˜nara, 80 122, 127, 129-133, 146-148, 163
Vajra, 72 Visn˜us´arma˜, 155, 156
Va˜lmo´ka, 64, 92, 126 Vis´okes´vara, 101
Va˜lmo´ko´, 126, 127 Vis´rava˜, 85, 108
Va˜madeva, 74 Vis´vakarma˜, 78, 148, 149
Va˜mana, 160 Vis´va˜mitra, 74
Va˜nares´vara, 122 Vis´vana˜th Brahmca˜ro´, 87
Va˜n˜o´, 106 Vis´varu`pa, 62, 100, 127
Vara˜ha, 69, 75, 94, 109, 160, 163, Vivasva˜n, 121
164 Vivasva˜n Su`rya, 148
Vara˜hes´vara, 109 VŸka, 67
Va˜ra˜ho´, 91 VŸtra˜sura, 112, 127, 136
Vardhama˜na, 103 Vya˜sa, 53, 66, 67, 115, 120, 124,
Varun˜a, 112, 117, 122, 129, 138, 135
143, 144 Vya˜ses´vara, 115
Varun˜es´vara, Va˜run˜es´vara, 82, 105,
129 Y
Va˜saves´vara, 151 Yadu`, 135
Vasistha, 66, 67, 72, 74, 77, 79-81, Yajo˜agarbhes´vara, 102
84, 85, 88, 89, 92, 94, 101, 109, 143 Yajo˜avalkya, 66, 69, 74, 79, 84,
Vasu, 158 103, 135
Va˜sudeva˜nand Sarasvato´, 131, 141 Yama, 62, 64, 118, 122, 129, 136,
Va˜sudev Kulbhu`san˜ Jaganna˜th, 100 144, 148, 149, 156, 162
Va˜suko´, 123, 124 Yamadharma, 148
Vatavo´s´vara, 139 Ya˜myes´vara, 129
Va˜yaves´vara, 129 Yaya˜ti, 135
Va˜yu, 129, 135 Yoges´vara, 105
Vedes´vara, 100 Yudhisthira, 93, 108, 117
Vibha˜n˜«aka, 101, 120, 151 Yuvana˜s´va, 97
Vibho´san˜a, 147
Vidha˜ta˜, 95 Z
Vidya˜nanda, 132, 151 Zabres´vara, 71, 143
Vidya˜nandjo´ Maha˜man˜«es´vara, 137
Vijayes´vara, 99, 103
Vimales´vara, 104, 142, 152
Vinata˜, 127
Vina˜yaka, 106
Vindhya˜cala, 92, 95, 140
Vindhyava˜sino´, 159
Vo´rabhadra, 125
Vo´rasena, 68
182 Narmada˜pradaksin˜a˜

General Index bhu`tagan˜a, 154 «amaru, 88, 103, 155

A bhu`tapis´a˜ca, 154 dan˜«o´sva˜mo´, 131
abhisekha, 132 bilva, 110 darbha grass, 152
a˜dikavi, 126 bird, 146 das´ana˜ma sanya˜so´, 98
a˜ditya, 149, 160 blood stains, 113 das´a˜s´vamedha, 161
a˜dityas (twelve), 161 boar, 60, 73, 129, 138 deer, 124, 132
a˜diva˜so´, 78, 91, 92 body, 138 deer skin, 79
adultery, 89 bone, 110 deva-Ÿsi, 147
aghora˜, 77 brahmaca˜ro´, 71, 126, 134 devas´ila˜, 68, 70
agnihotra, 86 brahmacarya, 85, 105, 159 dhanus yajo˜a, 77
agnihotro´, 130, 157 brahmahatya˜, 98, 100, 112, 113, dharma, 67, 75, 85, 93, 94, 106,
aho´r, 63 122, 123, 127, 132, 136, 137, 148, 117, 145, 147
a˜ka˜s´do´p, 82 151, 158, 161, 162 dharmas´ila˜, 76
akha˜¡a˜, 72 brahmaloka, 150 Digambara Jaina, 72
ama˜va˜sya, 79, 88 brahman, 108 disease, 110, 122, 123, 137, 146,
amŸta, 72, 129, 135 bra˜hman˜a, 100, 102, 109, 116, 118, 147, 159, 160, 162, 163
ankola tree, 163 129, 132, 139, 140, 144, 151, 155, dog, 59
annaksetra, 95, 99 157, 161, 163 donkey, 65
anubhavjo˜a˜n, 124 bra˜hman˜a woman, 134, 137 durga˜s (eighteen), 161
apsara˜, 100, 105, 123, 126, 154 brahma-Ÿsi, 137
arka flower, 162 brahmas´akti, 137 E
army, 125, 132, 133 bra˜hmo´, 55 eclipse, 68, 73, 77, 80, 84, 122, 131,
a˜sa˜«µa, 154 bull, 138, 156 142
a˜s´rama, 146 bullock, 150 eka˜das´o´vrata, 118
asta˜nga, 141 elephant, 69, 116, 141
asta˜ngayoga, 86 C
as´vamedha, 64, 158 caitanya, 134 F
a˜tmalinga, 107 caitra, 101 famine, 90, 104, 125, 142
a˜tmasiddhi, 93, 108, 110 cakra, 132, 133, 136, 164 fish, 81
avata˜ra, 104, 164 cakravarto´, 84 flute, 103
ævla˜ tree, 155 can˜«a˜la, 94 foetus, 107, 138
ca˜ndra˜yan˜a, 77 footprints, 59, 61, 69, 75
B child, 98 fruit, 132
bamboo, 100 conch-shell, 131
ba˜lkhilya Ÿsis, 158 cow, 72, 73, 80, 84, 86, 89, 100, G
banja˜ra˜, 59 101, 120, 142, 145, 152 gan˜a, 113, 115, 116, 121, 131, 145,
ba˜n˜alinga, 92 cowherd, 86, 138, 142, 145, 162 150, 162, 163
battle, 67 crab, 128 gan˜ato´rtha, 140
bhairava, 72, 74, 92 crocodile, 75 gandharva, 60, 65, 69, 94, 105, 117,
bhajan, 124, 131 crow, 62, 114, 162 125, 126, 151, 154
bhakti, 51, 124 cuckoo, 119 gan˜es´as (twelve), 161
bhavsa˜gar, 76, 152 ga˜yatro´, 79, 82-85, 95, 97, 157, 162
bho´mavrata, 121 D ghee, 158
bhru`n˜ahatya˜, 94, 134 dadhimadhuksetra, 138 go´ta˜, 137
bhu`ta, 86, 129, 157 «a˜kino´, 154 goda˜na, 68, 73, 108, 137
 General Index 183

gold, 157 kanya˜ samkra˜nti, 69 merchant, 154

gomukh, 55, 83, 99 ka˜pa˜lika, 126, 154 milk, 76
goose, 150, 159 ka˜pa˜lika bra˜hmaca˜ro´, 103 miscarriage, 107, 115
gosain, 98 kapila˜, 137 monk, 155
gotra, 140 karmabandhana, 134 monkey, 80, 100, 122, 123
grain, 75 ka˜rttik, 101 mŸtyuloka, 101, 103, 105, 117
gŸhastha˜, 85, 157 ka˜rttik pu`rn˜ima˜, 64, 81, 156 mŸtyuo˜jayamantra, 131
gŸhasthin, 139 ke«a˜ke«o´, 84 murder, 156
gulbaka˜vlo´, 51, 55, 58 kev¡a˜, 148 Muslim, 72, 73, 81, 85, 87, 130
guru, 141 kho´r, 137
Gurulo´la˜mŸta, 131 kinnara, 125, 144 N
gva˜la˜, 93 kokila, 119 na˜bhiksetra, 85
kŸcchra, 77 na˜ga, 125, 126, 140
H kŸcchraca˜ndra˜yan˜avrata, 138 na˜gas (eight), 161
hamsa, 148 kŸttika˜, 125, 149 na˜gakanya˜, 65
hariharamantra, 82 ksatriya, 60, 87, 102, 133, 152 Na˜gpur Ra˜j, 53, 85
hathayoga, 108 ksatriyadharma, 164 na˜na˜bhog, 133
hathayogo´, 66, 70, 94 ksayavŸddhi, 137 Na˜rado´yapura˜n˜a, 118
heat, 148, 149 ksetra, 158 na˜raka, 144
homa, 84 ksetrapa˜las (108, sixteen), 113, 161 Narmada˜ dam project, 114
horse, 60, 64, 127, 139, 142, 162 kumbhamela˜, 122 natural calamiyt, 125
humka˜ra, 97 kun˜«o´, 59 navagraha, 76, 132
hunt, 60, 94, 100, 117, 118, 132 kus´agrantho´, 79 navanidhi, 82
hunter, 69 navayoges´vara, 69, 103
L nirva˜n˜a stone, 112
I laghurudra abhiseka, 86 nisa˜da, 106
impotence, 134 leper, 135, 137, 147, 155
indigestion, 158 leprosy, 92, 145, 151, 163 O
infertility, 139, 145 lingo´, 130 om, 95, 97, 98
inscription, 53, 64, 91, 112 lokapa˜la, 129, 134, 138 omnivore, 136
island, 134, 135 love, 152 osprey, 157
owl, 114
J M
jata˜, 125 maha˜man˜«ales´var, 135 P
jo´vanmukti, 98 maha˜s´ivra˜tro´, 57 pao˜ca˜gni, 113
jyotirlinga, 78, 95, 148 maha˜tma˜, 131 pao˜cato´rtha, 113
makar samkra˜nti, 65, 75, 76 pao˜ckros´o´, 98, 99, 114
K mango, 110 pao˜ckros´o´ ya˜tra˜, 51, 53
kaliyuga, 163 manvantara, 139, 155 Pandanus odoratissimus, 148
kalpa, 122 mare, 149 parikrama˜, 127, 137
ka˜madhenu, 110, 120, 145, 148, marriage, 149, 153, 158 pa˜ta˜la, 113
152, 154 ma˜rudgan˜a, 113 pa˜ta˜laganga˜, 112
kaman˜«alu, 144, 146, 162 ma˜t¡, 159 pativrata˜, 137
ka˜mva«, 91 medicine, 115, 162 pigeon, 137
kanya˜da˜na, 121, 164 menses, 127, 163 Pipal tree, 69, 100, 103
184 Narmada˜pradaksin˜a˜

pis´a˜ca, 129, 157 sa˜dhu, 65, 106, 155 stallion, 149

pitcher, 138 s´aktipu`ja, 145 stotra, 131
pitŸ, 68, 69, 71, 80, 120, 129, 147, sama˜dhi, 141 stotra˜yan˜o´, 110
152, 164 samjo´vano´mantra, 82 s´u`dra, 158
planet, 163 sa˜mkhyas´a˜stra, 154, 157 suicide, 97
pond, 134 samnya˜sa, 86 s´u`la, 142
pool, 59 samnya˜so´, 97 s´u`lo´, 146, 147, 159
praja˜pati, 125 s´ano´s´varo´ ama˜va˜sya, 69 su`ryasamkra˜nti, 86
preta, 157 Sanskrit, 141 suvarn˜as´ila˜, 134
progeny, 150, 158 saptama˜tŸka˜, 115, 139, 149 suvarn˜atula˜, 109
pun˜«arika sacrifice, 53 sapta-Ÿsi, 108, 112, 142, 145, 146 sva˜rocisa manvantara, 94
purohita, 127 sarvabhakso´, 138 svayambhu`linga, 73, 77, 78, 150,
puspakavima˜na, 76, 85, 122, 133 sarvapitro´ amava˜sya, 86 155, 160
putraka˜mesto´, 126 s´a˜stra, 159 svayamvara, 102
putresti, 151 s´atarudro´, 131
sato´, 106
R satyaloka, 86, 150 T
ra˜jarsi, 110 satyana˜ra˜ya˜n˜avrata, 129 ta˜n˜«ava, 103, 124
ra˜jbhog, 133 satyavrata, 145 tha˜kur, 93
ra˜jyaksama˜, 137, 139 sa˜vitro´, 158 thread, 162
ra˜ksasa, 142, 147 screwpine flower, 148 tiger, 138
ra˜ksaso´, 142, 157 semen, 69, 103, 125, 126, 131, 137, tilada˜na, 74
ram, 65 158 to´rthaya˜tra˜, 102, 137
Ra˜ma˜s´vamedha, 64 sesame, 74, 151 tongue, 158
Ra˜ma˜yan˜a, 76, 126 seva˜dharma, 156 tree, 69
RangahŸdayam, 131 sex, 57, 89, 94, 115, 126, 132, 137, tree bark, 154
raudravrata, 121 140, 149, 151-153, 157, 163 trimu`rti, 97
raudro´sŸsti, 121 shell, 131 tris´u`l, 112, 113, 115
raudro´sti, 97 siddha, 80, 101, 117, 126, 135, 142, triven˜o´, 67, 84
Ÿsi, 71, 74, 76, 79, 81, 84, 89, 93, 160 tuberculosis, 137, 139, 160
94, 98-100, 102, 104, 105, 108-110, siddhapo´tha, 67, 154
112, 117, 120, 121, 124, 125, 126, s´ivagan˜a, 142 U
128-132, 134, 135, 139, 141, 143, s´ivaloka, 138 upadeva, 105
146, 147, 149, 154, 159, 162 s´ivara˜tri, 65, 66, 86, 154 upanayana, 85
rudraloka, 70, 108, 121, 144 Skandapura˜n˜a, 102, 113
rudra˜n˜o´s (eleven), 107 skull, 141, 148, 153 V
rudras (eleven), 107, 161 snake, 59, 82, 120, 123, 124, 126, vaikun˜tha, 69, 118, 142, 156, 157
127, 133, 144, 145 Vaisn˜ava, 109, 118, 124, 136, 146,
S soma, 158 159, 160, 164
sacrifice, 75, 77, 79, 80, 82-84, 91, somavato´ ama˜va˜sya, 86, 88 vais´ya, 133, 138, 154, 156, 157
93, 98, 100-102, 103, 106, 108-112, s´ra˜ddha, 65, 86, 87, 94, 121, 155 va˜jasaneya sacrifice, 109
114, 119, 125-128, 130, 133-136, s´ravan˜ naksatra, 69 va˜naprastha, 86
158 S´ro´madbha˜gavata, 67, 73, 82, 97 vanhisu`kta, 138
sacrifice, human, 99 s´Ÿngo´, 154 varn˜a˜s´ramadharma, 78, 79, 85, 102,
sa«a˜ksaro´mantra, 85 stains, 64 110
 General Index 185

vasus (twenty-one), 151, 161

Vata tree, 117, 143
Va˜yupura˜n˜a, 65, 113, 114, 130
veda, 95, 97, 109, 120, 122, 131,
158, 162
veda˜nga, 131
vedo´, 126
vidhya˜dhara, 105
vima˜na˜, 60
virgin, 110, 134, 147, 157
visn˜uloka, 69
Visn˜upura˜n˜a, 82
Visn˜usahasrana˜ma, 95
vis´vadeva, 101
vrata, 77, 118
vulture, 114

W
woman, 139, 142
worm, 134

Y
yajama˜na, 155
yajo˜a, 64
yajo˜akun˜«a, 102
yajo˜as´a˜la˜, 138
yaksa, 95, 108, 117, 129, 144
yamaloka, 136
yas´asiddhi, 70
yoga, 70, 94, 109, 113, 124
yogasu`tra, 95
yogo´, 67, 71, 89, 142
yogino´, 64, 72, 73, 80, 94, 154, 161
yogino´s of U¡iyæ, 160