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THE SHRINES OF SITAKUNI).
THE

SHRINES OF SITAKUND
IN THE DISTRICT OF
CHITTAGONG IN HENGAL
BY
ADHARIAL SEN, B. A.
DEPUTY COLLECTOR OF CALCUTTA, FORMERLY OF CHITTAGONG.
LATE SCHOLAR, PRESIDENCY COLLEGE ; MEMBER OF THE
ASIATIC SOCIETY OF BENGAL; AUTHOR OF * LALITA
SUNDARI,” “MENAKA,” “NALINI,” “KUSUM KANAN,”
AND “LYTTONIANA;” FELLOW OF THE
TJNIVERSITY OF CAL CUTTA.
~~~~~~~~~~~~~~~~~~~
CALCUTTA :
T H A C K E F, S P I N K & C O.
4publigjerg to the Gânificrgitg.
1884.
Ól
/2 2.7
, S 5."
S47
CAT_CUTTA :
* PRINTED BY J. W. T Ho MAs,
BAPTIST MISSION PRESS, 24 LOWER CIRCULAR ROAD.
§7 (237–2.2%
Fººt'
TO
Öğārītā āj. Jaſmey, (#50, §. 3.
PRINCIPAL OF THE PRESIDENCY COLLEGE,
WICE-PRESIDENT OF THE ASIATIC SOCIETY OF BENGAL; AND
REGISTRAR OF THE CALCUTTA UNIVERSITY -
WHO HAS BEEN MORE THAN A. FATHER TO ME,
THESE PAGES ARE DEDICATED
4s a Toſcen of my gratefulness, and of my
feverence for his genius and learning.
PREFACE.
-->0~6tse-
I visited Sitakund in 1880, during the
Siva- Chałurdasá festival. From the notes then
i.ecorded by me, I wrote a paper on the Shrines
of the place, which was read before the Asiatic
Society of Bengal on the 2nd March, 1881.
This paper, with some additions and alterations,
is now presented before the public.
It was owing to the kindness of the late
Pandit Bhairava Chandra Nyayaratna of Chit-
agong, that I was able to obtain copies of
- º of the sacred writings to which reference
is made in the following pages. To my old and
revered tutor, Pandit Haris Chandra Kaviratna,
of the Presidency College, my thanks are also
due for his kindly going through the proof-
sheets, and helping me with his suggestions.
A. S.
Calcutta, June 15th, 1884.
THE
SHRINES OF SITAKUND.
--~~~irs…"--
Sítákund is an outpost in the Police circle of
Kumiria attached to the Sudder Subdivision of the
district of Chittagong in Bengal. It is bounded on
the east by the Sitakund range, on the west by the
Bay of Bengal, on the north and south by the Ku-
miria and Merkaserai thanas respectively, the popu-
lation by the last Census being 36,581 souls.
| The city of the same name (lat. 22° 37' 55"; long.
91° 43' 40"), which is at a distance of 24 miles to the
north of the Sudder Station, is not mentioned by
name in the Ayeen Akbery; but it appears to have
been a place of considerable importance at the time
when Chittagong first came into the possession of
º English. Mr. Harry Werelst, the first Chief of
Chittagong, who afterwards succeeded Mr. Wansittart
in the Governorship of Bengal, reported his arrival
from this place on the 3rd January, 1761.* Lord
* Mr. Cotton's Memorandum on the Revenue History of Chitta-
gong, page 5.
1
2 - THE SHIRINES OF SITAR, UND.
Teignmouth visited it in 1778,” and Sir williamſ
Jones in 1786.f It was also inspected and described
by Captain Pogson in 1831,i and Sir Joseph Hooker;
in 1854. Sitakund still continues to hold its posi-
tion as a place of note in the district. It has a
moonsifee of its own, which, though still going by
its name, has, however, been recently removed to an
adjacent place. The trade of Sitakund is not incon-
siderable, lying as it does on the Grand Trunk Road
between Dacca and Chittagong, which is always fit
for wheeled traffic, and being accessible within
short distance by boats throughout the year. There
is not certainly a more beautiful place on earth,
Nature has adorned it with all that is sublime and
beautiful in creation. It is a meet residence for
gods. The grand mountains, the beautiful water-
falls, the volcanic springs, the clear streams, the
thick forests, and their conflagrations at night, the
numberless odorous flowers, the fragrant breeze and
the sweet song of birds,-these no one can forget,
who has once been there.
* Lord Teignmouth's Memoirs of Sir William Jones, Vol. II, p. 55;
# Ibid. Letter from Sir William Jones to Mr. Justice Hyde. .
J. Pogson's Narrative during a Tour to Chateegaon, p. 204. The
date of Pogson's visit to Sitakund, as given by the late Dr. Oldham;
quoting Corbyn, in his paper on the Thermal Springs of India edited
by his son, is 1778. (Wide p. 59, Part II, Vol. XIX. Memoirs of
the Geological Survey of India.) But this is not correct, as will bé
seen from Captain Pogson’s own Narrative. It was Lord Teign!
mouth who visited the place in 1778.
§ Hooker's Himalayan Journals, Vol. II, p. 352.
THE SHRINES OF SITAIKUND. 3
It is, however, from a religious point of view,
that the place is held in the greatest esteem. In
Eastern Bengal, which is condemned by the Ortho-
dox as the Mlegcha country, not visited by the
Pándavas (qtaafirºv), there is no place so re-
nowned as Sitakund. It is one of the 51 sacred
Pſthas (ºta),” on which fell scattered the limbs of
Satí, the consort of Siva, whose dead body was cut
to pieces by the discus of Wishnu. “On Chandra-
sekhara in Chittagong in Eastern Bengal,” says the
Adipurána, f “there is a place of great sanctity, which
* agá arraſsà #xagºgiqx;
ałºsqi aſſāāt Matãt Hä ##AT ||
zſä #aastät füraqiāārāātā
wargaſtfäättät itafiiq,
Wide Sir Raja Radhakanta Deva's Sabdakalpadruma, Vol. III,
p. 2150, and Vol. VII, p. 702 (supplement) 1st Edition.
bústics gifts g º ºſtex
eaſt CWaúl Sºcºtºtá têga Il
efºre Sû grfºr ºf;(xã
*::FatCazſ Sº fººt ºffil
Date of composition of Ammadāmangala, S. 1674=1753 A. D.
caw #C# afā ātā ºf fºsfºſsil
Giº ºfcas as ºfts efºre ºffsåſ Il
+ æatfisfiri # a raia aſſā āsā
sfiriº Higº agā azāir I
Adipurána, Vide. p. 105 Chandrasekhara Máhātmya.
by Uma Charan Mookerjea.
4 THE SHRINES OF SITAIKUND.
is the favourite and secret resort of the gods.” “We
have heard before,” the Rishis said in the Devipuréma,”
“of Sitakund situate on the mount of Chandrasekhara,
a spring known throughout India, which is the puri-
fier of the three worlds”. “Ayodhya, Muttra, Maya
(Hurdwar), Benares, Kánchi (Conjeveram), Avanti
(Ojjein), and Dwóraká—these seven places are the dis-
pensers of Salvation. In Benares, Maináka, Ekámra-
vana (Bhubanesvara), Kailās and Sumeru, Siva.
constantly dwells. During the Kali Yuga,” says
Vishnu to his consort, in the Váráhá Tantra, “ Chitta-
gong is the habitation of the gods.” So again Siva
said in the Linga Purana, “I shall dwell with thee,0
* inſaws ºf qi sãransmurai
*::ite (HaTºr MTAT&Túafānu ll
wfī ālāātūrī āāarīān afgardè fraxas:-
aſgå #tºta-gūgūſtfäkgrºwitsºqta: .
+ situſ ºr stat art attāt safúat
wºt arriaitia sæt afraifaat a
at Tút a ##Taº waitaarāa ºn 1
âsſists aſſāq girfºrqaat. I
wää wrºt firi asāsāfān;
aſ it aſsrā tīāhī āTºri agú ſà
afā ātāTTătăză ătăTTTTTTTTT jalſº
aña; Taº; I
f #F#Tºſtã fratºira Tää ºrgāvār I
*Iſ Tā āfātgſfä &R.j Tri HUIsſa I.
Linga Purana, Vide. p. 105, Chandrasekhara Māhāt-
mya by Uma Charan Mookerjea.
THE SHRINES OF SITAR UNID. • 5
fair-faced one, on Chandrasekhara in Bengal for the
good of men.” The sanctity of the shrines of Sita-
kund is a favourite theme with the writers of the
Puranas and Tantras, and passages bearing on the
subject need not be multiplied. The shrines attract
pilgrims from all parts of Bengal, Behar, and Orissa,
as also from the North-Western Provinces. The Siva-
Chaturdasí festival, according to Dr. Hunter,” is at-
tended by ten to twenty thousand pilgrims. The mi-
nor gatherings, at the eclipses of the sun and moon,
and at like occasions, number from two to four thou-
Sand devotees.
The leading works which treat of these shrines
are (1) Dewſpurána, (2) Värähi Tantra, (3) Qhinna-
mastá Tantra. Passing mention of them may also be
found in the following works: A dipurana, Linga
Purama, A'di Brahma, Purana, Churámani Tantra,
Yogini Tantra, Väyu Purana, Bhavishya Purana,
Tantrasāra, and Kálámáhátmya. A passage “WTHTTeſ-
**Tºrqāšiūrqāā”is generally referred to the Amara-
--> kosha. In Colebrooke's excellent edition of the Dic-
tionary, I searched for the passage in vain, but
have succeeded in tracing it to the Mahálingesvara,
Tantra in the prayer of a hundred names addressed
to Siva. The exact age, in which the aforesaid
Tantras and Puranas were written, cannot be ascer-
#ained. According to Dr. Monier Williams, “if the
Öldest known Purana is not older than the sixth or :
* Wide Hunter's Statistical Account of Chittagong, p. 232,
6 THE SHIFINES OF SITAIKUND.
seventh century, an earlier date can scarcely be at-
tributed to the oldest known Tantra.” There is no
mention of Chittagong, or of the shrines of Sitakund,
either in the Rámayana, or in the Mahābhārata.
According to Dr. Hunter, there is mention in the
latter epic of Trilochana, a powerful king of Tippe-
rah, who is supposed to have been contemporary
with Yudhishthira, ; but I have failed to trace it,
though I came across two passages which speak of
the conquest of that kingdom by Sahadeva and Kar-
na. We also know that the early kings of Tippe-
rah were staunch Sivaites, and that a portion of the
expenses of the Sitakund shrines is still defrayed by
the Tipperah Raj." Dr. Hunter|| has also informed
us, that “in 1512 the Tipperah General conquered
Chittagong.” But when these shrines, now so cele-
* Dr. Monier Williams's Indian Wisdom, page 504.
* Hunter's Statistical Account of Hill Tipperah, page 464.
f #ax sai at Tsūrūfīrātārāq
fărăiata HaTätsgrüT titräg (Hl wall
rfă RITTāft fºrfăşrāqāft Tºafaſſàsſä
wayfāvūſāTS-IIa:
ârgă qārāa fauxi ärtsi waſ
warn airst fiftfärd avatara Gövſ.
afºurt faythrºtra àift füirat Hºtteſts
stfälii affautrāa śiraaſhrs ºf we *
«RIrujá qāftātºāſātūāft artifaſſàsſº
fäuſatºſafúarfă Warſöſsaſa;
§ Baboo Kailas Chandra Sinha's Chronicles of Tipperah, p. 5.
|| Hunter's Statistical Account of Hill Tipperah, p. 465.
THE SHRINES OF SITARUND. 7
brated, were first established, has not yet been deter-
mined. It is remarkable that they were not visited
by Hwen Thsang, the Chinese traveller, nor even by
the great Chaitanya who is known to have made a
pilgrimage to all the known shrines of his time.
There can, however, be no doubt as to their recent
establishment. Most of the shrines are supposed to
have become endued with merit, only in the Kali Yuga.
Among the springs mentioned by Captain Pogson in
1831, is Chandur or Chandra Kund, “ said to have ap-
peared within the last four months.” In a list of
objects of antiquarian interest issued by the Govern-
ment of Bengal, it is said that the temple of Sam-
bhunath was built about 450 years ago, and that of
Bárabakunda about 400 years ago, but on what
evidence I cannot say.f
Sitakund (Spring of Sita) derives its name from
a spring consecrated to Sita, the deified heroine of
the Rámáyama. The spring, however, is no longer
in existence. A tradition prevails, that there was
at one time a dispute between the followers of
Wishnu and Siva about the possession of the spring,
and that the dispute was referred for arbitration to
one Kali Charan Roy, a Zemindar and dewan in the
* Captain Pogson's Narrative during a Tour to Chateegaon,
p. 204.
+ "A List of the Objects of Antiquarian Interest in the Lower
Provinces of Bengal compiled at the Bengal Secretariat under the
orders of the Government of India, 1879.
8 THE SHRINES OF SITARUN D.
local Collectorate,” who, it is said, caused the spring
to be filled up to terminate the difference. Accord-
ing to another account, the destruction of the spring
was effected by the then Mohunta of Sitakund.
The present Mohunta informed me that he had
Iuade several allelup LS LO restore the sacred place,
but that, though he had dug deep all around the
site indicated by the sacred books, he could find
no trace of the spring. His belief was, that there
had been at the place no such spring as is described
in the sacred books, and he told me as a reason for
this belief, that the place in question was found
devoid of all trace of bitumen which was found by
him in the adjacent hot springs.f
* Kali Charan Roy was dewan of the Chittagong Collectorate
from 1785 to 1790. He was one of the farmers with whom Mr. God-
win concluded the Settlement in 1774. On the 5th January, 1786, Mr.
Crofts, who at that time was Collector of Chittagong, sold his right,
title, and interest in the island of Moiscal, for Rs. 40,000 to Kali
Charan Roy. The latter was succeeded in the property by his widow
Probhabaty, who did not die till 1826. She had no children of her
own, but adopted one Chundy Churn, who died in 1820, leaving a
son, Shorut Chunder. Shorut being a minor, the estate came, on
Probhabaty’s death, under the Court of Wards. Shorut Chunder
died recently, and the present Zemindar is his son, Koilash Chun-
der. Wide Mr. Cotton’s Memorandum on the Revenue History of
Chittagong, pages 165-6, and page 223.
# When this paper was read before the Asiatic Society of Bengal,
Mr. W. Ball remarked that though it may be true that there never
was a hot spring in the locality mentioned, the absence of any trace
of bitumen was no proof of its non-existence. Wide Proceedings of
the Asiatic Society of Bengal for March, 1881, page 51.
THE SHRINES OF SITAKUND. 9.
Captain Pogson described Sitakundº as “ of pure
limpid water,” though Bárabakunda is the only spring
he actually visited. He, however, subsequently ob-
tained information of the other springs, and sent
a careful person to bring a description and some
bottles of water from each. The following account
quoted by Captain Pogson from a Gazetteer is notewor-
thy :f “About twenty miles to the north of Islamabad
is a remarkable hot well (named Seetacoond), the sur-
face of which may be inflamed by the application of
fire. Like all other remarkable phenomena of nature,
#t is esteemed sacred by the Hindoos, as is likewise an-
other hot spring near to Monghir.” As will present-
ſy be seen, the spring of Sitakund is described in
the Devipurama as hot-watered and igneous, which
agrees with the above extract from the Gazetteer. But
as Sitakund is also the name of the outpost con-
taining all the groups of springs and shrines at the
locality, I think it is unsafe to conclude, that the
ºi. spring. Sitakund existed at the time when
the assages above referred to were written. If the
* 6 aptain Pogson's Narrative during a Tour to Chateegaon, p. 204.
*/Ibid, page 99.
# The popular belief is, that the spring of Sitakund is still in
existence. In his clever novel, called Chandranath after the god on
the Chandrasekhara hill, the second edition of which appeared last
year, Baboo Khettra Pal Chakravarti makes the hero visit Sita-
kund (p. 203) in 1266 B. S., that is, about 25 years ago. All old
persºns, however, who have visited the place, agree in saying that
the spring has not been in existence for a much longer time. Baraba-
f
} 2
*
10 THE SHRINEs of SITAKUND.
spring existed in 1881, at the time when Captain
Pogson wrote his Narrative, it must have been de-
stroyed in recent times. But the destruction of a
spring, held in such an esteem by the Hindoos, would
not have failed to attract the notice of the authori-
ties. I am not aware of any official report regard-
ing the destruction of the spring.
The following account is given in the Devipurandº
of the shrine, and of its destruction :
40-41.-The Rishis said: We have heard before o
Sitakund, situate on the mount of Chandrasekhara, #.
spring known throughout India, which is the purifier
of the three worlds. If thou hast any kindness for
us, O sun of knowledge, do thou tell us of it, any
thereby dispel our ignorance; for about this º
ask of us. a . - | -
42-3.—The Suta replied: For the performance cif
kunda, and not Sitakund, is about 20 miles to the north of out.
gong. * - ». ſ
* Hua era.
ântâû ºf Hå fååtåsraqīqaq :
awaiiakºſº wrºtºrs afarq ū go || |
afè asſa ºut site was stºrsº I \
sigratºriq ex ætis gºt qālāt il 9,
tra Saſſa I f
ārataſafúsūtū ārāTHIq qīqātā ā
*Tºº Tºtº; Ta gººd fiftfäng as
argarfāfāfāqi fºrgºtra fast.
sinuatfää ºf sāqāāsfäuä ºr
THE SHIRINES OF SITAIKUNT), 11
Sita’s ablution, Otwice-born ones, and for the purifi-
cation of men, was made that spring, the most secret
and beautiful, volcanic, deep, hot-watered, surrounded
by trees as by an umbrella, forming one continuous
grOWe. º
44.—In that lake bathed Sítá, born of the Earth,
with her husband and brother-in-law, and devoutly
offered oblations to her favourite deity.
45.-There also bathed the lions among the twice-
born, as also the chiefs of sages and Munis, who have
attained perfection, dwelling to the north of it.
46.—What account shall I give of this spring, the
raost sanctifying of all? I shall only recount its
(merits: listen to me, O most excellent of the twice-
Ol'Ile.
47–When Rāma, debarred from accession to his
father's throne, had gone to the hermitage of Sara-
'ohanga, he went, in accordance with his direction, to
a city lying towards the north-east.
as fiat afârst stfäät eart à
*Haſ Tāzā āfāā Swātā Tºn: l 99 ||
stiaaſ, fasarat ifagºrariat
fast Hºa, sfn ºrn-fistfää, law, u
få aſſº gº tºrquÍñataan
awatfä as Riºtă ºntº fasurat; M et u
*Tºrqār Tat CR. wrºtºti Tät
agnèvi gard Hitºtºiti I bel
12 THE SHIRINTES OF SITAKUND,
48-9.-In that city he saw a revered sage, versed in
the knowledge of Tirthas, a veritable ocean of know-
ledge, long-armed, clad in yellow garments, and with
matted hair. As soon as he saw him, he reverently
saluted him with a meek heart, and enquired of him,
“Why dost thou, O Lord, live here alone, besmeared
with ashes 9” i
50–51.-That sage,whose whole body was besmeared |
with ashes, then opening his eyes, saw Rama, the
holy, the eternal, the best of men, accompanied by,
Sita and Lakshmana, and thus addressed him :
52.—“I have heard that thou hast taken thy birth
in the line of kings, only for our liberation from the
dire bonds of the world. \
53-4.—“How great is thy fortune, who art followed
wiłł Wºławials sizrāvaaifºurt
iñadaqīrātā ātūsī （TIHGTRI Il ga u
gºt sat a qas: IHI finahtas: 1
agai fami anári ſãufaqxq I as Il
angariñafat gºt vić ºrian
strååtååtñarºl afāi wºrthq || 12 m
siąrač was a ſafāufaār;
ai vis-à a stºratisfäfsnäl as
sqra afāāvū ārūqīrāzānīn
aſſasſi aſā ālān ātā sº gatfºrd lar I
###tat gfúñtsit afúſafaratifaat I
grixtºn diſſiſt aſqqāzīfāt I waſ
agrºttfäät à Tº Tri affºrt
suzeirº ºf wrºntºtsafaā we
THE SHRINTES OF SITARUNT). 13
by this Sita, born of the Earth, with her hair un-
bound, the dispenser of Salvation, worshipped even
by Siva.
55.-“On the north side of the Indian Sea, there is
a spring bearing her name, well known throughout
India, which is the purifier of the three worlds.
Rnow her not merely as thy wife. Verily she is
Yoganidrà herself.
56.—“T)eeds unaccomplishable by thee can easily
be achieved by her; she is destined by the Fates to
humiliate thy pride (to eclipse thy glory).
57–60.-" It is through my good fortune alone, O
Rama, that thou hast come here with her. On the
raount of Chandrasekhara, southwest of this country,
was built by Siva, a spring of her name. Behold that
#pring, Sitakund, glowing with fire, situate on the
west of Sambhunath, south of the Vayu hills, north of
seſſ witHT Eughfa faātāsīāqīqāq
= Ha Jafātīt (TH zirifººfalafi Il uu, ll
Watſº; a`ā āzī s**Tāsīsātāāq I
Hatfääſä sig a fåfjäät fürifărăT || us ||
#5 IRaastrără stat stafari:
*Tºtefăuţāīāā ātºāsāārāk firºt I us ||
** fift WHIHI alså fååtfääu
*Hººfaş fºrwardfiſkafai waſ
wifi ºf #4 ºf Hå fan:
sitfäärä; Tāsī ārgātfirshfººt || us ||
qāv G Hºſau; inſifit fitfääu
# *-āºri al āqā azāifrit so I
j4. THE SHIRINES OF SITARUND,
Nábhigangá, west of the Phalgu, below Jyotirmaya.
That Sita is thy cheering consort.”
61-3.−Thus speaking, the excellent sage fixed his
eyes on them. Greatly wondering, Rama passed the
night there with his wife and brother, and at dawn
visited Chandrasekhara in the company of the well-
wishing Muni who, on arriving there, went into the
Spring, and facing the Sun chanted the two-lettered
mantra.
64-66.-Then, leaving Rama at the place, there
stepped into the spring Sita, the primitive energy, the
revealer of the seat of Brahma, adored by Anan-
ta, and other gods, blue as a cloud, ever complacent,
three-eyed, red-lipped and fair-haired, her form glow-
ing with fire, adorned with eight hands, and surround-
ed with banner and chámara (yak-tail).
grºſſ i afrax. Tº faiiatiºn
sfär viſität Tāsāſifafāqā; tº
guTararº wrizard argsträtsäfian:
qātārāzāād; afānī arīfāqī I ºr ||
Ital affarga aſsº adfan.
&#ifugairara signia's grº l tº
*TrifărăTä aſ ātāT gius Hä aſafúðI
ăraşīrāagºint ºrgaftītfäni tº
ăşTārāfāſār āt sixtuttgraffit
ătărăşti asidiarăſânt tº
sizīzātfäfüxt{Tai agülağättfäläI
stfäyttä: Gºat HøTatjärsfat l is ll
THE SHRINES OF SITAKUND. 15
67.—Standing on the margin, Rama saw Sita im-
mersed in the spring. Believing the spring to have
destroyed her, dear to him as life, he addressed these
words to the Muni : * *
68-9.-“This spring shall remain in existence for
the first four thousand years of the Kali age, and
shall after that time vanish from the sight of man.
Whoever out of devotion will drink the water, shall
obtain the same fruit as may be got by immersion,
and shall not live any longer upon earth.” -
70-71.—Saying this, the foe of Rāvana went to the
Manihill. Having viewed the linga and bathed in the
Lavanākhya, he gratified the Sage with humble and
respectful words, and then returned to Chandra-
Sekhara. -
azāt (Taa: Tiān āraī aſsfäätſää'
# Turg, at finità (divist. I to
sata º afraxfie as Tāāān,
ačiūgºatfit astfit ºuTariq li sa I
faā gº ºatin Taarkii tää
affi giat à état-T. T. afqat ºf füär, l is ll
ausatiº atta a gºtáà liſh
zarrºt viaufräfººtfall so I
IHT agi finafi sãTait frºsławi
six a-side atta affiliar
swiganatºrs Tâisſa fästättan; lev ||
16 THE SHIRINES OF SITARUNT).
72.—Then Rama, delighted, started with Sita and
his brother, for the banks of the Godāvarí.
According to the above account, Rama, having
visited the hermitage of Sarabhanga, by his direc-
tion turned towards a north-eastern city, where
another sage informed him, that on the south-west
of that city, there was a sacred spring of the name
of his consort Sita (Sitakund), who, he was informed
to his surprise, was no other than Yoganidra, hersºf.
Rama is then said to have visited this spring in the
company of his wife and brother and the learned
sage. Finding Sita immersed in the spring, whither
she had gone to bathe without his knowledge, Rama
thought she had been drowned, and cursed the
spring as the destroyer of the princess. According
to the malediction which, be it observed, is not to
have immediate effect, the spring would cease to be
visible to human eyes, at the end of four thousand
years of the fourth age. The Qhimnamastá Tantral
is, however, ready with another explanation of the
origin of the shrine and of its disappearance.” It
ūtāTHTata GüIAT firſt:Tazīqāi
sHIH Irātāla; ºrigid ºr ºf u or f
rfă ărgºň ###rgiai afuaranº fraxxaawii
âtätäsääivävºſtfäRETavčišºſſeſ:
* intified aſ qintº gºtá
ūrāTºrºuſtºira ańfä, äur w
an; WTTT GI firſt quºtaſsisſatfürſt (l

THE SH RTNES OF SITAKUND. | 7
relates that the spring was the scene of the ordeal
by fire of Sita, that it was excavated by the hand
of the great Hanumat, and that it was cursed by
Sita herself as the site of her sufferings. The
explanation itself is, however, less important than
the manner of its narration. Sita is not described
there merely as Yogamidrà herself, or the Primeval
Sakti or Energy, and Rama, the divine hero who
Weigld curb the pride of the Rakshasas. They are
the veritable Supreme Duad, the spiritual guides of
Siva and his consort who came over to the shrine
$o offer their Oblations. The spiritual guide, accord-
ing to Hindoo ideas, it is well known, is the embodi-
ment of the Deity itself on earth. The recognition
accordingly of Rama and Sita as the spiritual guides
of Siva and his consort is significant. A tradition
has been mentioned above, which attributes the
filling up of the spring to a dispute between the
Sivaites and Vishnuvites. It would therefore seem,
that this second legend was probably written at a
period of Wishnuvite Supremacy.
artiſfai sã awſ an afāt
ūrātārqūlāT TH sugarH ſhaºui (l
aăn fifi gº ºrati wºn
gºatºki waſ figſawwari di
gfa fºſſazā Hātāſūrūzāſā qtāātāzāqūuſ
*Iſsfälät Tra fååtz: Wars:















3
18 THE SHIRINES OF SITARTUNI),
However it may have been, apart from the con-
tradictory nature of the two accounts which in itself
furnishes a strong argument against their authenti-
city, both of them—internally incoherent and con-
tradictory as they are—have not the impress of the
high authority of Valmiki, the most ancient writer
on the life and deeds of Rama, and perhaps the One,
who in consequence describes them with the nearest
approach to truth. It is true that a few places i
the Chittagong Division bear the name of Rama,
so that it might apparently seem that the prince
had something or other to do with them. There is,
for instance, Ramoo, where it is said Rama com-
menced the Setubandha bridge, but, preferring
not to enter by the postern gate the capital O
Ravana (to which the bridge would have led him, had
he gone that way), he turned round, and constructed
a separate bridge at Ramesvara to lead him to the
front gate of the metropolis of Ceylon. In the Pátál
Puri (lit. the nether world), in a cavern in the hill of
Chandranath to which reference will presently b.
made, a huge stone is pointed out as the cookin,
utensil of Sita. Similarly, a place or two in the
adjoining districts of Noakhally and the Hill Tracts,
may be mentioned as bearing the name of Rama
and his wife. This reason, however, does not com-
mend itself as very conclusive. For it is a fact that
may be well established by numerous instances, that
the Brahmins took delight in associating shrines













T#E SHIRINES OF SITAKUNT), 19
with renowned names in their religious history, in
Order to ensure and enhance their sanctity.* Regard-
ing Rama alone, thus we read of the Doobrajpore
rocks far off in the district of Beerbhoom, consisting
of stones that fell off from his àerial chariot on his
return from the Himalayas, when he had gone up
there to fetch stones for the construction of his
bridge to Ceylon. Adjacent places are shown, as
where his wife Sita sat and bathed. A boulder in
the neighbourhood is also pointed out, as having
been caused by Ravana’s attending a call of nature.t
In the same way, Rama’s advent is also claimed for
the province of Orissa, (wrongly identifying it with
JCishkindhyá mentioned in the Ramayana), where the
Rajah of Cuttack up to this time wears a tail in all
public receptions, more as a testimony to his descent
from the monkey allies of the great hero, than by way
of vindication of Mr. Darwin's theory. There are
* “The hot springs of India, have attracted the notice of many ob.
servers. In the majority of instances these remarkable outbursts of
water, at a temperature considerably above that of the waters, or
even of the atmosphere in the neighbourhood, often charged with
various gases and emitting strong odours, have been endowed by
#he Superstitious and ignorant with wondrous virtues, or have been
|supposed to be the result of some miraculous interposition of di-
vine energy.” Dr. Oldham on the Thermal Springs of India, page 1,
|Part II, Vol. XIX. Memoirs of the Geological Survey of India.
# A List of the Objects of Antiquarian Interest in the Lower Pro-
vinces of Bengal, compiled at the Bengal Secretariat under the or-
ders of the Government of India, pages 4-6.
.!
20 THE SHRINES OF SITAKUNI).
several places bearing the name of King Báli, the
brother of Sugrīva, who was treacherously killed by
Rama; Bálikáti, a river; Bálikánta, also a river;
Bálisahi, a village. There is also a festival called
Báli Játrá. The Sabdakalpadrºma also mentions
a hill at the place called Kishkindhya.” Against this
identification—plausible as it is—is the unfortunate
situation of the river Pampá (in Mysore) which Rama
is said to have visited, before entering Kishkindhyá the
kingdom of the monkeys which, it would seem, coin-
cided nearly with the present kingdom of Mysore.
It is not improbable, therefore, that the above
legends of Sitakund are another of those religio-
historical forgeries so common all over India.
Certain it is, that Rama’s journey southwards
was made through the middle of the Deccan and
not through Orissa and the Coasts, much less
through Chittagong and Sitakund; the following
being the most important places in the hero's
itinerary as described by Walmiki : the Tamasá,
the Vedasruti, the Gomati, the Ganges, Batsyadesa,
Prayága, Chitrakuta, the Mandākimi, Dandaka, the
Godavari, Krauncha, the Pampa, Rishyamuka,
Rishkindhya, and Ceylon. There is absolutely no
mention, in the great epic of Walmiki, of Rama
having gone so far north-eastward as Chittagong,
after having visited the hermitage of Sarabhanga.
- r sº, * c *J
# e © : Sabdakalpadr *
fataa: º arºquiafia; sabdakapaduma.
p. 579, Vol.I. .
THE SHIRINES OF SITAIKUND. 21
The narrative of this visit is contained in Canto V
of Book III. When Rama, was about to enter the
hermitage of this sage, he saw with the Rishi, Indra
the Dreaded Thunderer, in all the paraphernalia of
his high office, who disappeared on Rama’s nearer
approach. Replying to Rama’s question, the Muni
said that the lord of heaven had been to his hermitage
to escort him to heaven, but that the Muni could
not comply with his request and leave the earth,
before seeing Rama, to whom he offered all the
merits of his long penance so that the prince by
virtue of them might ascend to heaven. Rama, of
course, declined the gift, and requested the sage.
to point out a meet place for his home. The follow-
ing is his reply : #
“Sutíkshna’s woodland home is near,
A glorious saint of life austere,
True to the path of duty; he
With highest bliss will prosper thee.
Against the stream thy course must be
Of this fair brook Mandākinſ,
Whereon light rafts like blossoms glide;
Then to his cottage turn aside.
There lies thy path, but, ere thou go,
Look on me, dear one, till I throw
Aside this mould that girds me in
As casts the snake his withered skin.”
# Griffith's Ramayana, Vol. III, Book III, Canto V, Page 21,
92 THE SHRINES OF SITARUNT),
On the sage giving up the ghost, the holy men
who dwelt around flocked to Rama, and solicited
his protection against the Rakshasas, which he
readily granted. We now come to the Seventh
Canto in which Rama is then made to visit this
hermitage of Sutikshna. After the exchange of
proper greeting, Rama said :
“But now O saint, I pray thee tell
Where I within this wood may dwell,
For I by Sarabhanga old
The son of Gotama, was told
That thou in every lore art wise
And seest all with thy loving eyes.”
In reply, to this, the sage begged Rama to take up.
his abode at his hermitage. Rama passed the night
there. On the following morning he asked leave of
the sage, and prayed for his permission to explore
the Dandaka. The sage answered as follows:
“Go with thy brother, Rama, go,
Dursue thy path untouched by woe:
Go with thy faithful Sita, she
Still like a shadow follows thee.
Roam Dandak wood observing well
The pleasant homes where hermits dwell,
Pure saºhts whose ordered souls adhere
To penance rites and vows austere.”f
* Griffith's Ramayana, Vol. III, Book III, Canto VII, Page 28.
# Griffith's Ramayana, Vol. III, Book III, Canto VIII, Page 32,
THE SHIRINTES OF SITAIKUND). 23
Thus it is clear?that there is no mention whatever
5
in the Ramayama, of Rama having passed through
Chittagong on his way downwards to the Deccan.
The geographical position itself of Chittagong and
of the Godavari (to the banks of which Rama in the
above legend is said to have bent his way on leaving
Chittagong), renders it quite improbable. The attri-
bution of the ordeal by fire of Sita to a hotspring
is not a new idea.” The Sitakund of Monghyr is
similarly credited with being the scene of the same
ordeal, which, it is scarcely necessary to say, really
took place at Ceylon, if the father of Aryan poetry
is to be believed. The principle of human nature
which led to this religious fabrication, is not, however,
inexplicable. “I think it is in Macedon,” reasoned
Fluellen,f “where Alexander is porn. I tell you
captain, if you look in the maps of the 'orld, I
warrant, you sall find in the comparisons petween
Macedon and Monmouth, that the situations, look
you, is poth like. There is a river in Macedon;
and there is also moreover a river at Monmouth ;
* In p. 209, Part I, Vol. XVII of the Journal of the Asiatic
Society of Bengal, General Cunningham mentions a Spring called
Sitakund in Kelat, which is nine miles from Dwara, and five from
Monali. In Mr. Duncan’s account of the Travels in Ceylon, of a
Fakeer named Praun Poory (p. 39, Vol. V of the Asiatic Researches),
it is stated that “our traveller states that leaving this tank, he
proceeded on to a station called Seetakund, where Rama placed his
wife Seeta on the occasion of his war with her ravisher Ravan.”
# Shakespeare, King Henry V, Act IV, Scene VII.
24 THE SHRINES OF SITAIKUNI),
it is called Wye at Monmouth; pôt it is out of my
prains, what is the name of the other river; put it is
all One, ’tis alike as my fingers is to my fingers, and
there is salmons in both.” -
It is not a little remarkable, that Sitakund, the
name of a spring which, no matter whether it exist-
ed or not, now exists no longer, should (lucus a mon
lucendo) give its name to the Outpost, and surpass
the surrounding shrines in fame. Perhaps during "a
period of temporary Vishnuvite supremacy, it may
have been indiscriminately used for, and may have
eventually supplanted, Panchakroša, which, according
to the sacred books, contain all the holy shrines of
the place. Like the Panchakroš% of Benares, it
stretches over 5 kroses (or 10 miles) round the village
of Sitakund, being bounded” on the east by the
Mandakini, on the west by Vyasakunda, on the south
by Bárabakunda and on the north by the Cham-
paka Forest. “This land called Panchakroša,” said
Wishnu, “is the cause of the holy Nirvana. Many a
* afā ārūgūs ºf Hatfäät gºt
ºf agairtuğ afāī āTsarº; Il
waa is H-II Šišā WáñIwi Higtúč
#fa aſ Tātārā Tº TºſitäTTTT jafā azāāvāv-
alistſ aſſa ag. Tzº;
+ qiāāTutfää, älä ſtafsīātūtāTrui II
trafúHzº afº ºustºſtfä Gän;
HiTuſtfä quáisi Hà itſaa (If I a ll
Ibid.
THE SHERINES OF SITAIKUND. - 25
spring is contained in it, most sacred and delightful
to me.” By far the most frequented of these shrines
are Vyāsakunda, Bárabakunda, Lavanākhya, and the
temples of Chandranath and Sambhunath.
The following account is given in the Devipurama”
of the origin of the shrines of Chandranath and of
Vyasakunda.
26–27.-4: Do thou tell us, O chief of the Brahmins,”
said the Rishis, “why Siva, forsaking Kasi and Kailas,
resides here in secrecy P Why he said, “I shall dwell
on the mount of Chandrasekhara in the Kali Yuga ;’
and why thy preceptor remains there, abandoning
all else?”
28–29.-‘‘In days of yore,” the Suta replied, “see-
ing the three worlds animate and inanimate, pervaded
by the sea of curd, and immersed in the waters of
causation, the three-eyed lordly spirit created Brah-
Iná and Vishnu for the purposes of creation.
* Hua sº
as fair; arº; a`ā Izaafira;
fäzra artiſt śātā ātūrā ātavāqat. I sº I
aſ it figtſä waii#iaziº ai
awaii lºgia arisºn satº Risin so I
*Hºt SãTú
uri aſāsifaān ātā fºai at
a Truſtfää Hiſ stºlº GºvTravº! I sa I.
gºt avItfää Hä HaTzi ſãwitHii:
sui àgúa, a gº +Triaſ: aaq re. I
4.
28 THE SHRIN if S OF SITAKUNY),
30, 31.—“Thus created, they, infatuated with
vanity, considered themselves supreme, and genitor
even of the womb from which they themselves had
sprung. Even in his very presence they spoke slight-
ingly of him. Then the god, disappearing, became
an image of light.
32-35.-‘‘From the sky he then addressed the igno-
rant gods thus: ‘O lotus-born, of the thirteen lingas
planted in Kási and other places, I have spoken to
you of twelve. Only one I have concealed from
thee. During the Kali Yuga, O lotus-born, I shall
dwell there with Pârvati. There is no doubt of this.
Do thou follow us thither with the never-dying gods.”
Thus saying, Siva with Umá vanished from their
sight, and went to that place. e
waſ it as fiaſesºft faitfit
aſsair ºrjã sgriºt it awag, I ko ||
asqāt as gº ºn; itsfü a gº
saféat HaT âtsfü ºftfäfisä Waſtian law. I
sistiair an āt a sara Hafiqh.
tº as a glas Hſº enſuri Hai I ºr
+iastfääfin attaifa a qāsī
ataxi afari gº farā ājīq w as
attit figſfä Hää qīārāt HTH sista;
* Isºq àq ifāāvū wa a ea
Afāqq ºn qazakara was
&Raiºiſºn; Wººſhtra shal tº &
T}i E S HiT, IN ES OF SITAKUND). 27
36-37.-Even now the linga may be seen there,
called Haragauri. The sinless place remained very
secret in the first three ages. For the weal of men,
the bull-drawn god dwells in the Kali Yuga in that
sacred place with the never-dying ones.”
Having thus premised the presence in the sacred
place, of Siva and his consort, of Brahmā, Vishnu,
and other gods, the story then runs as follows :
38.-Once on a time Vyasa, the son of Parás'ara,
the subduer of his passions, began to practise
asceticism in the company of the wise residents of
Kasi (Benares), full of beatitude, knowing the
Supreme Spirit, and wearing matted hair.
39–42. –Seeing him the son of Matsyagandhá, of
unknown lineage, caste, and character, seated with
saifa ga fai exiſtºrfă şāq \
Hå fågå aifanº writis alsº as
aſ it waivtsit #iatrix fanta à
qāšārāśātā āqzā (?) ºf gºrgiº || Rell
wata I aſſºfitsfü asſiſtiafāāIfsfä:
aq; a jū ghiºi ut-Tai, q (wid: ll as Il
agrizzfūdāāsīzraussatfºſsi;
Wu HT staatsº aafāfāfāāfāfā: ll & Cº ll -
fürasſrairfi sã stfää stºratfääu
agſ à Haïqīši TriatfääTax I go ||
Gitfäättsfäätä ºf HagſäT&Tai Tºfº
waïTºrtAT&Taq ºatia-fºratfääu ll 88. It
aſsºrs ºf na giratfää frºq
fäää a waſ aidi alsTaiaatfäfü: 9s
28 THE SHRINES OF SITAKUNI),
themselves on the same seat, and dwelling in the
same holy place, although he was very wise, the
ornament of the sages, like unto Wishnu himself, the
ire of the holy dwellers was roused against Vyasa.
43–44.—Full of jealousy, Bhrigu addressed to him
the following words: “Who art thou ? Whence dost
thou come 2 Whose son and of what family art
thou? Where didst thou formerly dwell ? Speak
the truth.”
45-46.-Vyasa replied : “I am the son of Parasa-
ra by Matsyagandhá. I have come here to see you,
and to worship the god Visvanath. I would dwell
with you, O Sages of good actions. Tiet a seat
amongst you be granted to me.”
47-48,--While he was thus speaking, Vyasa was
interrupted by Bhrigu with these angry and unseemly
words: “Hear, O ye Munis, the account of his
aär ºſafºtº starātārqā āq; 98 ||
*:Israta
aºru ga rºtatº; a`ā ºr gº fºr
afāfāsta, Hā as sº aid it iſ 99 |
aſſº W53Tsa
qxtºitsºq à Tagajiaxia;
Hºſts agº sºlatit fººtag ###| || 9 |
Hairfieſ aviară atºff aſsigrat
stafii, gratifiéfant figſawa Hi 98 ||
xià qisaſsisi diffiti sãfaā;
fixeſ ºutſ airs, ārātāfāāfāfā; 99 |
#RTIargatº fº yºu qia; airsifia;
Tºš Hirai sã as singitāāq || 9a ||
THE SHRINES OF SITAT(UND. 29
birth, and thou too, the son of Matsyagandhá, the
disgrace of thy family, listen to my words.
49-53.−“While thy mother, begotten of a fish and
with a fishy smell, was a ferry-woman in the
Jumna, Parasara one day came to the bank of the
river and entered her boat. To the Muni's sight
she immediately appeared to be endowed with beauty
and grace, breathing perfume, a soul-ravishing maid
of sixteen. Seeing her, the Muni became full of
desire. Thou art the offspring of this union, and
art neither a Kunda, nor a Golaka. How canst
thou presume to practise asceticism with us? Go
to thy own proper place. Thou shouldst not tarry
here for a moment.”
54-56.-Hearing these insulting words, Vyasa, the
son of Satyavati and Parasara, being irate, thought
of sacrificing himself to Siva (thus making Siya
agi fi sã atāra, Tiarai ºr
ărăstrără jºinſ artizini sã as
âârâ, qvistºia arra Tintº
*Twº axir neſt Häkäriä. In we
*H*II ºx{T STfa HºàIfa Riſix HT
glaſ isºlataſ ºrangianſ || 1 ||
gāt at Gº a-THIait ºf HH, gingſåſ
Târââtsfä G. Tsi, sf arts: A H isłą, us ||
#Tsuitfäuä aq: ājū Şafīfā āgā ā a
al-Haj. Ta tagſsi si è ºtha < || Me Il
ańſ q-TVR Grit Tagataifazata
#8 flata attarfă ănăta H finia. H II u.9 |
30 THE SHIRT NES OF SITA KUND.
guilty of his death), and said, “O vile and false
Siva, holder of the trident, blue-throated, and hide-
garmented, why dost thou appear Asiva or in-
auspicious to me? Why dost thou harass me so
often ? This very day I will leave this place.”
b'/.—When he the subduer of his passions was so
minded, the bull-drawn and blue-throated god
made himself manifest to him the chief of the wise
men, and spoke as follows:
58-60.-‘‘ Certes thou art a portion of mine, O sub-
duer of thy passions, and learned in the cause of
things. There is a seat of mine on Mount Chandra-
sekhara, very secret, and unattainable even by the
gods. There in Chandrasekhara I will always reside
in the Kali Yuga, with Uma. e
sºft füraſſtää a qiā Taga was
aú ſà, Tā ā ā ātāārūzīfāsīſār , uu, I
rait Istfä siga wravistria-Hā
siąśīfāg ºff ars; ºrgañón. I at
ãarafaāt alºn Ravi wrºng
war garga; Taizuan as wān; as
såta ºf stifia' ºrgaú aqāsī;
a gº ºuſtaq ºl ātū qxwú ua
# #sºrs ºff an āqīārāfi sãº
sigiºi ºl ālavāśiras ºil as
##ifisſuri #4 ºffirãTisſa Haſāa
sel atºm a “quiſh shell availaº l to
THE SHRINES OF SITAKUND. 3}
61-68.-‘‘Know, O Sage, that Chandrasekhara sur-
passes all other sacred places. It is covered on all
sides with branches of trees, which protect it from
the sun and rain. The kokilas sing there with sweet
voice. In the recesses of the forest dwell the
sages, their looks probing the Inmost Cause of the
universe; Brahmá and other gods bathe there day
and night; and in the hermitages dwell the Rishis,
Yakshas, Gandharvas, and Bhairavas. In that forest
are trees with flowers and fruits of the six sea-
sons. The forest itself is in one place very deep and
secret, and in another place rocky, like the moon half-
eclipsed. On the south-west of the forest, O sub-
duer of thy passions, is the Sindhu (the Ocean), the
King of all tirthas, to , whose embrace the sacred
gääätſää fifs àrawiać as
såål sauvaiſitºrſfºr hiſ nºw I tº
anfrarfăſăgă ăſără quº: a*,
#ifified agº, situa awatº frºm
** sigſfäfisä ari Hà six-fixi
#qaa Gaál Tariq ūzārgat I tº Il
fast ºil qa freq8RT agrº
wººd-wººgaſā; arrat, sfn azā leg ||
sºaritaifaniai sãjºinii
*Tº staffairs an ºrgarā azaar II ºu ll
we afºrth; faitūrīs; Tºq
*e isiaraſai Iºt writicit fasi || {{ ||
well fanſfºrg: Weſt ºthºax; i.
siaziº &#; sº wreſtfä & di to
32 THE SHIRINES OF SITAKUND,
Ganga offers herself, led by Bhagiratha. As the
Himalaya is dear to me, so is Chandrasekhara.
There shall I, O Muni, dwell with the gods.”
Thus instructing Vyasa, the god then made him-
self manifest to him in his own proper form which
is described at length in the text.
74-78. –“ In his own form, O Munis, he then said
to Vyasa ; “Go there, O most excellent of sages, sub-
duer of thy passions, where I shall dwell with Uma.
Thou shalt attain all thy desires; have no doubt
about thy success. That seat of mine is the giver
of health and wealth, and after death, of Salvation.
There also dwells the rice-giving Annapurna, delight-
ing in rice and nectar. In this seat of perfection
shall I dwell, the lord of Parvati.” Saying this to
the Muni, the god disappeared.
aſsiqāsī rū a s qua Trºq:
grassfäägºlfin, gurărºi: I tº
$ $ $ $º - $ $ $ $
wā; safāāsā ºraſanāt as
astfä as ºf arºſa Hſiu mài, leg
## is afāg Hſürü wrºng
garità Stºffs an artifaſsà évra, Il Su ll
Häää flag again a ſºlº
sagii ſãaufa arrasquifeitu or "
## 4 gºatã Haaºtºſtfästfäät
was fºlé auxia () writisfaq so
zººlºs waſ ºf stranſfºil sº I
THE SHIRINES OF SITAIKUND. 83
79-81.-As Närada had ascended the Srisaila hill,
even so went Vyasa, the son of Satyavati, to Chandra-
sekhara, hearing these words of Siva. There he began
to practise asceticism, his mind always concentrated
in meditation, repeating the five-lettered mantra,
sometimes covered with Snow, sometimes near a fire,
sometimes fasting altogether, absorbed in Pránáyáma,
all his thoughts devoted to the meditation on god.
82.-Pleased at seeing him so devoted, the Self-
created then appeared to him. “Ask for a boon,”
he said, “O subduer of thy passions.”
83-85.-Having heard this, Vyasa then replied
with folded hands—“When the Munis residing at
. Kasi spoke scornfully to me, it was by thy command
O Lord, that I came here. Dwell thou here, as was
thy command while in Kasi. This is the dear boon
that I ask of thee.” 4 -
an: gafaātārā, ºr aTai area a
sit irºia, ### Hixar agſ es
JºãI au: THRü Gºt ‘a grºRITG: )
fansitinga; aifaanſwritºrun, l =2 ||
fărtăTx: âgſ wra WąTāvīſāTIA:
aturtāſārā; afariq Htºº sign l =9 |
##1 aircaää againIn
star TRH.Häka at was q-ºria || 5 ||
an at ſtart airs; antifaqzāātā
aféââ waſ a afāfi; aſſiſtärfäfi: I <3 ||
#ārqāyúz Iwahāān Tai fait as
giri Tūmāwī ā ātūn Hztałºſt
34 THE SHIFTNES OF SITARU NTX.
86-87.-* Do thou, O sage,” the god answered,
“ remain on the mount Chandrasekhara near the
ocean, as the guardian deity of this holy place, and
make thyself the saviour of the three worlds by
planting over it all the tirthas, such as Gaya and
others, that exist on the face of the earth. May all
thy desires be successful.”
88–89.-With these words, the god, while yet in the
presence of Vyasa, pierced the earth with his trident.
Then there arose a spring full of water, with igneous
brilliance in the interior, and covered with smoke.
90-93.−Delighted at this sight, Vyasa assumed the
waſ waſ fifty &fººd as wºn an
ghgātūnāira àtiſfäfgafaux:
fig försää a #raziº di at I
arºſtātātā ātūtfit affā tīzātā tīnā
arra Trafat a ##Hanſri gºt as ||
făſăiag äsätät ºria autfäfa.
a nea quan, waſ farāzi füdââ call
àisſa gustafañaſ a fruſ awa w
autºRiſānī āfā; fraa Hääfa. as a
agrifºſfit aſ Geºrg qfiqha: gºt
WR aſſaſsingſå gaſ q(qt(fāqzº il so ||
făuşrāqātā's starāºratfºrt
airavurraſsi aſātā āfārī āqq ex I
area iTuffārāfāzū āzārīfāā āſā
àxtra-Hºtfix firiº singså. sº I
Hard a gååtai sãraigărtă: sº I
xfº áiluxtà èaniziä agaragāqā afgards
*Tºrsåſſeſ;
THE SHTRINES OF SITARTUNIX, 35
form of stone, and became absorbed in meditation on
its west side. Even now he may be seen there, two-
handed, wearing the sacred thread, and clotted hair,
clothed in deer-skin, the expositor of virtue and
vice, who, churning the ocean of Vedic literature
with the rod of his knowledge, for the first time
explained the whole universe according to the dictum
of the Vedas. Let him purify the world.”
Such was the origin of the shrine of Chandranath
and of Vyasakunda. As in the legend of Sitakund
the spring is to vanish from human sight at the end
of four thousand years of the Kali Yuga, so in this
legend also the shrines are to be manifest to human
eyes at the commencement of the same Yuga. In
both cases, great names in history have been
brought forward to father the foundation of the
shrines. Rama, it is known, is the deified hero of
the Ramayana. Vyasa, according to the late Mr.
Sherring,” has two or three temples dedicated to
him in Benares; but he is not generally considered
to be a deified hero. Nevertheless, no name is so
distinguished in the whole field of Indian history
as the name of this sage. To him is ascribed the
compilation of the Vedas and Puranas. To him
is attributed the fatherhood of the fathers of the
Rauravas and the Pándavas. It is no wonder,
therefore, that the sage should have been made to
* Sherring's Sacred City of the Hindus, p. 118,
36 THE SHTRINES OF SITAIKUTN}.
play the part that he has been made to play in the
foregoing passage. This, however, is not the first
time, that he has been credited with the ambition of
founding a shrine. The Ammadāmangala relates
a like attempt on his part. Expelled by Siva
from TCasi (Benares), Vyasa began to practise
extremely mortifying austerities, in the hope of rais-
ing a shrine that would, in every respect, surpass the
Raši of Siva. He had well nigh succeeded in his
object, when Uma, Siva's consort, one day appeared
before him in the guise of an old, deaf, and decrepit
woman, and asked him what merit a man would
acquire by dying at his tirtha. Vyasa replied that
the man would obtain salvation. But still the old.
woman pretended not to have heard his answer,
and repeated the question again and again. Wexed
at this, Vyasa said that the man would become an
ass, who died there. Siva's consort, then assuming
her own form, said “so be it,” and vanished from the
place.* The later attempt of Vyasa to found a tirtha
in Chittagong appears to have been more successful.
He not only succeeds in conciliating Siva, but also
obtains from him the much-desired boon. “Do thou,
O Sage,” the god is made to have said, “remain on
* gif&H #fºil &#Tº aſcºt ºf
site ºcq àºt awſºn & MCA I
#fa'i aſāſā ºff ºf Bifs sia
rººfs afflicºt ºil ºf Il
Annadāmangala, p. 158. This legend is based on the Kasikhanda
of the Skanda Purana,
THIE SHRINTES OF SITATCUNID. 37
the mount Chandrasekhara near the ocean, as the
guardian deity of this holy place, and make thyself the
saviour of the three worlds by planting over it all the
tirthas, such as Gaya and others, that exist on the face
of the earth. May all thy desires be successful.”
The pilgrim to the shrines of Sitakund generally
takes up his quarters at the lodging-houses of the
Adhikāris, a class of Brahmins, who send out
emissaries called Pándás to almost every district of
the Lower Provinces, in order to persuade people to
undertake a pilgrimage to these shrines. These
Pändås serve as guides to the pilgrims, and, in the
shape of remuneration, get from the Adhikaris their
passage-money as well as a portion, generally the
fourth part, of their eventual gain; for the Adhi-
karis, besides the rent of the lodging-houses, also
receive whatever the pilgrim offers to the gods,
clothes, cows, horses, palkis, silver and gold Orna-
ments, the kar or the visiting cess, which consists
of eight annas only under the District Magistrate’s
orders, being paid to the Mohunta for the mainte-
nance of the shrines. The earnings of the Adhikaris
average Rs. 5,000, and sometimes rise to Rs. 10,000.
They have now-a-days found competitors in people
of other castes, who also have set up lodging-
houses of their own. The most opulent Adhikaris
are Ramahari Adhikari, Chandrasekhara Adhikari,
Gopinath Adhikari, and Akhil Chandra Adhikari.
Hinduism is, however, at a discount in Chittagong.
38 THE SHIRINES OF STTAKUND.
The few Brahmins that may be found there, are
certainly not the ornaments of the learned class.
Some excellent rules were framed by Mr. Kirkwood,
lately Magistrate of Chittagong, for the construction
and ventilation of the lodging-houses. These, together
with a hospital erected near the local bazar, have
served to prevent the spread of discasc which, in
former days, used to originate and spread around,
from the large concourse of people that assemblod
at the melas. The Adhikaris have now to take out
licenses from the Magistrate to lodge pilgrims, which
are refused, if their lodging-houses do not conform
with the prescribed rules.
Settling himself in One of these lodging-houses,
the pilgrim proceeds to bathe in the Vyāsakunda,
referred to above. This is a small tank, 120 × 90
hands, full of mud and shrubs, the water being so
impure that one would abhor the touch of it. I was
informed that, small as the tank was, it was believed
that no one could swim across it, or throw a stone from
one side of it to the other. After bathing in the Kunda,
which, however, does not indicate any signs of being
of an igneous nature as related in the legend trans-
lated above, the pilgrim makes Offerings to the Bata
(Ficus Indica) tree, underneath which Vyasa is said to
have performed the Asvamedha sacrifice.* This tree
# azºr-Ta:
*Targãºſ Hāvīāfāfāāſa (TTIſ: ll
rfă ătă RTātārā ātāTTTāzīTauſūāſā.
gāta, qas:
THE SHRINES OF SITA RUNT), 39
represents the primeval Bata tree, under which the
great Wishnu rested before the creation. It serves as
the veritable “door-keeper * of the god Chandranath,
and is the presiding deity of the plain below.” It is
said never to grow old, and to flower in all seasons
for the worship of the god. The pilgrim throws upon
the tree-deity clods of earth, of which it is said to
be very fond, and circumambulates it. The temple
of Vyasa is pointed out, lying on the margin of the
spring in a very dilapidated state.
Thence the pilgrim proceeds to the temple of
S’ambhundth, or Swayambhunath, the Self-created
Tord. As you proceed, the mount Chandrasekhara
appears before you in full majesty. You feel a
presence. No wonder that they said that the gods
resided there. Are the Munis still meditating there
on God, under the tall pine-trees P Are the gods and
nymphs disporting themselves on the hillocks P All
the old Hindu associations force themselves on you
despite your Western education. The feeling, how-
ever, fades away, when you come to the site of the
Sítákund mentioned above. According to the Varahi
Tantrat there are five Kundas at this place called
* & azā; afāzārā Hāwrāāſāā;
fāfāā ān āāyt qiāātāfāzī; at ll
azali Haiga; avaixargaº
rfă ătărtătăză ărăTTāātārūtūālā
aña; Tash;
+ H8; Hāqqani Hºàngfast
gå fånäs attainia affi
40 TFIE SPIRINES OF SITAR, UND.
Sºtákunda, Rámakunda, Lakshmanakunda, Brisha-
kunda and Nábhikunda. Sítákund, as related above,
is no longer in existence. Small holes are, however,
pointed out as the other Kundas. Near them, in
an old temple are the images of Rāma, Sítá, and
Lakshmana. These are stone figures, very awkwardly
done, unlike the graceful idols of Calcutta.
Jyotirmaya consists of flickering tongues of vok-
canic flames in the right side of the ascent to the
temple of Sambhunath. The flames, it is said, dis-
appear altogether at the touch of the impious.
When we visited Jyotirmaya, we found that it had
been completely put out; and it was not till the
Mohunta of Sitakund, who was acting as our cicerone,
brought another light in contact with it, that the
tongues could be lighted again. It is said that the
flames move about from place to place, sometimes
appearing in the temple of Sambhunath, sometimes
in other places, and at times burn a whole forest.
Tagustfäri Trºi (RH ###Tāāq
gūgūš qx. Tº TRI saſārqūāſāq ||
na: sigTaºſ: tşkſ: fºr j figfitſ satzſä
uratºr:fant à fºr aqqān; aſid
agº Tintºfa dāqīqiā was a
figiúvāvū ºſtfääuä Hātavº
Heilºſºtºr (?) (IHäuä Hätzvºt
sºuth ºtății stafat gºaq
afā ātāRIātārā āzīrūzlūţārūgīt-
*Hú Tââ, qas:
THE SHRINES OF SITAKUND. 41
The Mohunta told us that, on One occasion when he
was coming down from the temple of Chandranath,
he was overtaken and scorched by the flames which
suddenly appeared in great force, on the way between
him and the temple of Sambhunath. When we
visited Chandrasekhara, we found that a consider-
able portion of the forest on both sides of our way,
had been recently burnt down by the fire. Some
portion or other of the range of mountains always
exhibits traces of the flames. At night, we witnessed
an extensive conflagration on a distant hillock. Lord
Teignmouth was probably referring to Jyotirmaya,
when he wrote the following: “On the side of a hill
distant about three miles from the burning well
"(Barabakunda), there is a spot of ground, of a few
feet only in dimensions, from which flashes of fire
burst on stamping strongly with the foot. The ap-
pearance of this spot resembled that of earth on
which a fire had been kindled. I do not recollect
whether it was hot to the touch.”%
The linga Sambhundth, the self-created lord, is
said to form part of the body of the hill. A
tradition is told that one of the kings of Tipperah
made great endeavours to dig it out from the shrine,
in order to carry it over to his capital, but without
success. He was directed, it is added, by the god to
content himself with the goddess Tripurásundarí,
whom he accordingly took over to his kingdom.
* Lord Teignmouth's Memoirs of Sir William Jones, Vol II. p. 56.
6
43. THE SHIRINES OF SITAKUND.
In the history of Tipperah written by Baboo Kailas
Chandra Sinha,” we certainly read of king Kumára
having gone to visit a linga in Syámalanagar, which
the historian considers to be identical with Chit-
tagong. We also read of his grandson king
Taksharao, who was a devout worshipper of Siva,
but had failed to obtain a son through the in-
fluence of the god, having wounded the god in his
feet. Offended at this treatment, the god is said to
have left Tipperah. But it is also related that king
Taksharao then propitiated the irate god with a
human sacrifice, and got two sons by his influ-
ence. It is not impossible, that this statement
may have connexion with the attempt to transplant
the linga Sambhunath; but an old officer belonging’
to the Chittagong Collectorate informed me, that the
belief that the linga formed part of the body of the
mount was groundless, it being a movable stone
having artificially imprinted on it in wax the marks
of natural lingahoodf-and that the temple was pur-
posely kept dark to avoid detection. Mr. Caspersz,
the Assistant Magistrate, who was deputed in 1879
to superintend the Siva Chaturdasí mela, proposed
* Babu Kailas Chandra Sinha's Chronicles of Tipperah, p. 5.
+ HTaiferasari Tatarishfaqq
sagas, afī aiwi ºf ºf
afarº Tausūg: ºtting
gfa fºgliºſitºr:
Wide p. 257 of the Prämatoshinſ.
THE SHIRT NISS OF SITARU NTD. 43
to the District Magistrate the opening of an aper-
ture in the dome, to serve as a skylight which
would prevent people from looking in, as well as
give light and air. The well-meant suggestion
could not, I believe, be carried out, as it was
necessary to avoid what might have been misun-
derstood as uncalled for interference on the part
of Government. The temple of Sambhunath was
erected down below in the plateau of the hill, as the
ascent to that of Chandranath is not practicable
throughout the year, especially in the rainy season
which is somewhat long in that part of the country,
owing to its being hilly. It consists of two apart-
ments. In the outer apartment are the Bhairava,
Rama, Sita, Lakshmana, Hanumat, Annapurná, and
others. The presiding deity is in the inner apartment,
and is of course, very superior. “The sight of the
face of Kramadísa (another name of Sambhunath)
saves one from future birth.” The linga is of a
cylindrical form, about four inches in diameter, and
rising about five inches from a cone, the base of
which has been walled around.
In the court-yard of the main temple of Sambhu-
náth are many minor shrines crumbling to decay.
There is a temple of Kāli, the dread consort of
* aſhāvūd gºt uniºn a fiqā
gfū ātāTTărnă wiT-Taitºr(Tauſūqīā:
- *Hººtºgraúsū HIH Ig, qas:
44 THE SPIRINES OF SITARUNTD a
Siva ; a mandir of Jagannāth, and Rádhá Krishna ;
and mount Govardhana so well known in Brindăvana.
Close by are the eight Bhairavas, and the burial places
of some of the Mohuntas of Sitakund. On the left,
after passing Sambhunath, is a sacred spring with
pºſſed sides called Gyážwndu, which is considered
equal in merit to the famous shrine at Gaya, where
the pilgrim shaves and bathes, and offers oblations
to the manes of his ancestors. Proceeding upwards,
the path becomes a mere track, with no attempt at
being a regular road such as leads up to Sambhu-
nath. We now come to the base of mount Chandra-
sekhara. The grand staircase—consisting of about
575 steps, and generally supposed to have been
built by One of the kings of Tipperah, which brings *
the pilgrim to the temple of Chandranáth at the top
of the Chandrasekhara hill, is giving way a little
here and there ; and unless repaired in time, will
render the ascent more difficult in future than in
the days before their construction. Chandrase-
khara” is the highest peak in Chittagong, being
1155 feet in height, and is situate in the centre of
the Sitakund range which, commencing from the
* Chandranáth is the name of the god. The peak is called
Chandrasekhara. It is also sometimes called Chandranáth. Dr.
Hunter also calls it Chandinath. Although Chandinath is another
name of Siva, I have never heard the hill called by that name. It
is, however, usual to use Chandranath and Sitakund as synonymous
terms,
THE SHIRINES OF STTAIKUND, 45
northern end of the Sudder station of the district,
runs without interruption to Tipperah, parallel to
the Grand Trunk Road. In the Nirvāma-tan traž it is
mentioned as one of the Kulaparvatas or principal
mountains of India. Wilson in his Dictionary erro-
neously places it in Arracan. “In the hill of Sita-
kund there is a stone of two descriptions, one appa-
rently of volcanic formation, and porous, the other
solid containing iron.” The hill is “formed of a
stratum inclined at an angle of 30° north-east and
south-west, of hard clay in places; and in others of
sandstone. The surface is generally covered with
loam, but on the southern slopes of all the outskirting
hills, it is red sandstone or sand.t’” The original
temple on this peak, built by a king of Tipperah, fell
down in the cyclone of 1848, when the present
structure, which is of smaller dimensions, was erect-
ed by Ram Sundar Sen, a rich merchant, who has
since fallen from his high estate. The temple has
little pretensions to artistic beauty. But the view
around the peak was exceedingly beautiful. A ship
that was sailing far off in the Bay of Bengal, appear-
ed like a bird slowly flying on the horizon. The
* irratºrs; Hºra qāā azāāvāvū
fºrº gåsſa Hºff witHTänd
*†Jāſū Hāāfā Yaq Wagstasia ||
ºf fiſäTTTH GaiarátfäTHä aritēt-
*jafā ārīfāāvū RTH Hää: qas:
f Statistics of the Lower Provinces of Bengal for 1868-69, p. 25.
46 THE SHRINES OF SITAKUND.
ascent of the hill itself, it is said, gives salvation.*
The god, however, is an ordinary linga. Sitakund
was, as stated before, visited by Sir Joseph Hooker.
The following is an extract from the account given
by him in page 352 of Wol. II of his Himalayan
Journals: “The road to the top of Seetakund leads
along a most beautiful valley, and then winds up a
cliff that is in many places almost precipitous, the
ascent being partly by steps cut in the rock of which
there are 560 (?). The mountain is very sacred, and
there is a large Brahmin temple on its flank; and
near the base a perpetual flame bursts out of the
rock. This we were anxious to examine, and were
extremely disappointed to find it a small vertical
hole in a slaty rock, with a lateral one below for a
draught, and that it is daily supplied by pious pil-
grims and Brahmins with such enormous quantities
of ghee (liquid butter), that it is to all intents and
purposes an artificial lamp; no trace of natural
phenomena being discoverable.” I do not know to
what flame Dr. Hooker thus alludes. Jyotirmaya is
at the foot of the hill, and is also visited by pious
pilgrims. But there can be no doubt that it is a
natural phenomenon.
In order to visit Virupéksha, a phallic symbol of
* #raxia-Riº afratifa HRH
rfă ătăTRTărnă RTTTúñTTTT jatā
**śravatist witH Hø: qaº. I
THIS SITTINES OF SITA KUND. - 4.7
Siva (similar to Chandranath and Sambhunath,
mentioned above), in a temple situated midway down
the descent from Chandrasekhara, the pilgrim de-
scends by a north-east route. Many proceed to Chan- .
dranath after visiting Virupéksha. The ascent to
this temple from the foot of the mountain is not a
pleasant affair. Sometimes you have to take a long
leap, holding in your hand the frail root of an old
tree. If it gives way, you are at Once precipitated
into the abyss below, which seems unfathomable.
On his way to Chandranath from Virupaksha, the
pilgrim visits Unakoti Sivalinga in a picturesque
spot called Pátála Puri, or the mether world, covered
with green foliage, and full of the beauties of nature.
The undulations in the rocky surface of the cave,
drenched with water issuing from the sides of it,
are pointed out as Unakotí or 99 lacs of Sivas.
What Mr. Sherring said of its prototype in Benares
applies to this: “The actual number cut out on
the superficies of the stone is not more than a few
hundred; but the Hindoos are not particular in
their definition of numbers.” Déscending from
Virupaksha, we meet the former road again at the
Mandākīmā. This stream is considered to be identi-
cal with the river in heaven of the same name.
It is said that the Ganges on starting from the
Himálaya divided itself into three streams, one
running through heaven called Mandākini, another
* Sherring's Sacred City of the Hindoos, p. 100.
48 THE SHTRINES OF SITAT&TN D.
flowing on earth called Gangá, and the third Bhoga-
Vati, which is in the nether world. The water of the
stream is certainly very clear, cool, and sweet.
Of the other shrines, Bárabakwnda is a volcanic
well. It is about three miles’ journey southwards
from the Sitakund village, and is situated in the
same range of hills. Báraba fire, according to ancient
mythology,” originated from the anger of the Muni.
Aurva, whose mother’s womb was about to be ripped
open by the Kshatriyas. It was deposited in the
bed of the sea, to prevent it from burning the
three worlds. It is stated in the Varahi Tantra: that
Baraba is the veritable fire which sprang from the
third eye of Siva and destroyed Kāma, and that it
is to burn down the three worlds at the final annihi-
lation. The same Tantra also relates that the spring
s four cubits square, with tepid water, and that the
* Hatfi first sitti iſãisfä an IITsä
sagaš s ##Tº sug; tışrait sº I
awaaff ºf Tržafāt füg;
Tafilifºrzata farqār Rūzār es -
xfº ºth attiträ stfäqāftāārgūzāūr-
*ārūtūtāsūrūfīāşūrīāT&Ta:
safº =agariat ºf irºnwrāārqūgūrāālārātāsang:
f :IſstääI-Frasität Hºſhū a gåz:
a Tät with a jātāſ i. infant gºt
fääriä awſā ān Gūzāā Hūā
*IIIi asſā āa śīlū GºvTarº ll
& aI(IºIRT SHH: Wars:
THE SHRINEs of SITAKUND. 49
fire consists of seven flames.” The following ac-
count of the spring is given by Lord Teignmouth ºf
“The burning well is situated about twenty-two miles
from Chatigan, at the termination of a valley sur-
rounded by hills. I visited it in 1778, and, from
Tecollection, am enabled to give the following account
of it:—the shape of the well, or rather reservoir, is
oblong, about six feet by four, and the depth does
not exceed twelve feet. The water, which is always
cold, is supplied by a spring, and there is a conduit
for carrying off the Superfluity; a part of the
surface of the well, about a fourth, is covered with
brick-work, which is nearly ignited by the flames,
which flash without intermission from the surface of
the water. It would appear that an inflammable
vapour escapes through the water, which takes fire
on contact with the external air; the perpetuity of
the flame is occasioned by the ignited brick-work
as, without this, much of the vapour would escape
without conflagration. This was proved by taking
away the covering of brick-work after the extinc-
tion of the heat, by throwing upon it the water of
* Tea afātār āſā āū ārśāsīsātā
ătºria fågå gº Häää girusta t
aafsīāraāī āfi; ifātāavafäät
assisſãragara warfă, fitärsfift; (2) ||
qTTºITH SHH, Haº; I
# Lord Teignmouth's Memoirs of Sir William Jones, p. 55,
7
56) THE SHEINES OF SITA FOUND).
the well. The flames still continued to burst forth
from the surface, but with momentary intermissions
and the vapour was always immediately kindled by
holding a candle at a small distance from the
surface of the water. A piece of silver placed in
the conduit for carrying Off the Superfluous water,
was discoloured in a few minutes, and an infusion
of tea gave a dark tinge to the water.” tº
Compare with the above, Captain Pogson’s descrip-
tion of the spring—“In front is a building about
thirty feet square, over the spring; the descent to it,
by a flight of steps, is about fifteen feet; the rising
heat was like that of a hot bath. Flames, in succes-
sive flashes, were playing on the surface of the
water, which, from a column of perpetually rising .
bubbles, appeared to be boiling. The air they con-
tained, ignited as it came in contact with an oven-
like furnace, which the flames fed, and rendered, on
one side red-hot. The heat of this self-ignited
furnace rendered the surface of the water tepid, but
it is naturally cold. In order to condense, and
thereby perpetuate, the flames, about one-half of
the spring is built over, with an aperture in the
centre of the arch, through which, looking from the
terrace abové, the flames are seen playing on the
water. Persons bathing, took in their hands and
on their clothes the water with the flame burning
on it. The uncovered part is a square of less than
five feet, and the covered part about the same di-
TiE SHRINES OF SITARUND. 5i
mensions. The water is brackish, sulphureous, and
chalybeate. A servant drank as much of it as he
could hold in both hands united, twice filled, and
was so severely purged, that he remained behind, and
Haid down until its effects went off ......... The water
of the Balwa koond has an exhilarating effect,
occasions a slight headache, and a sensation of
fulness, which soon go off. Its effects are diuretic,
slightly aperient, and creative of hunger.”
The well outside the Kunda, formed by water
issuing from the spring, is called Básikunda. Here
the devotee first bathes and purifies himself. He
then bathes in the Bárabakunda itself inside, and
offers bel leaves and flowers to the flames to appease
the burning god. It is said that at each offer of
the bel leaves and flowers, the god roars louder to ex-
press his satisfaction. Close by are Dadhibhairava
the temple of Jwalakáli ; and the spring of Kumárá.
At a nearly similar distance and similarly situated
is Lavanákhya, the Nuolukka of Captain. Pogson
and the Naldala Khya of Statistical Report of 1868-99
which differs from Barabakunda in the weakness of
its flame and in the increased saltness of its water.
The salt-water is used for cooking purposes, though
it is said that the salt cannot be eminated from
£he water. A tradition prevails that this was tested
* Captain Pogson’s Narrative during a Tour to Chateegaon,
$9s 203,
52 THE SHRINEs of SITAKUND, .
by Mr. Harvey* when he was Collector of Chitta-
gong, and that he accordingly discharged some
persons arrested for illicit manufacture of salt.
The water, it is said, cures goitre. Around Lava-
nākhya are the following: Dadhikunda, a small well
fed by the stream issuing from Lavanākhya ; Guru-
dhvani, another Jyotirmaya ; Brahma Kunda, a hot
Spring on the top of a small hill, east of Lavaná-.
khya ; Suryakunda, a phenomenon similar to Lava-
nākhya and Bárabakunda.f Near Lavanākhya a
place is shown as where the right arm of Sati, the
consort of Siva, fell, cut by the discus of Vishnu.
But no idol is seen there, and it is not held in the
same veneration as Kálighat, Kāmākhyā, and similar
places. - - -
Dr. Oldham thus epitomizes Captain Pogson :
“There are seven other springs within a circle of
* Mr. John Inglis Harvey was Collector of Chittagong from
1831 to 1837, with short intermissions, during which he acted as
Commissioner of the Division. Wide Mr. Cotton’s Memorandum
on the Revenue History of Chittagong, pp. 118-121.
† There are Mohuntas at the temple of Sambhunath, Báraba-
kunda, and Lavanākhya. Of these, the Mohunta of Sambhunath
is the richest and the most well-known. He is generally called the
Mohunta of Sitakund. The present Mohunta of Sitakund, whose
name is Kis, or Ban, is a young gentleman of excellent manners,
and of good education. He is also the Mohunta of Adinath, in
the island of Moiscal. Of this god the same story is told as of
that at Waidyanath, near Deoghur. The Mohuntas have to take a
vow of celibacy, and are succeeded by their principal disciples,
THE SHIRINES OF SITAKUND, 53
six miles, called Nuolukka (Lavanākhya), KOGaree
(Kumári Kund), Dadhee (Dadhi), Burma (Brahma),
Suruj (Sūrya), Chandur (Chandra), and Seeta (Sita).
Nuolukka is warm, vapour ignites on the application
of flame, saline; Kooaree is hot, saline, sulphureous,
and chalybeate ; vapour ignites. Dadhee, water is
cold, salt. Burma (Brahma.?) very hot and saltish,
slightly chalybeate, vapour ignites. Chandur Or
Chander is on a hill, salt and exceedingly hot (“ said
to have appeared within the last four months ')
ignites; Seeta is pure and limpid.”
From Lavanākhya, the pilgrim proceeds to Sahasra-
dhárá, a cataract. The water falls beautifully in thin
streams, so as to form a natural shower-bath, from
a height of about 400 feet. This is by far the
most picturesque and romantic of all the various and
wonderful sights of Sitakund. It is customary for
pilgrims to stand under it. The water of Sahasra-
dhárá is considered to be Siva himself. One cannot
iorget the bath at Sahasradhárá. It is said, that on
the words “bom bom,” which are peculiar to Siva,
being pronounced, the water falls with gradually
increasing force. *-
The places noted before are those generally visited
by pilgrims. There are many others, for the locale
of which the curious and the religious will refer to
the Värähi Tamtra, the Bradshaw of the shrines of
* Memoirs of the Geological Survey of India, Vol. XIX, Part II,
p. 59.
54 THE SHRINES OF SITARUNî),
Sitakund. From what has been said above, the
reader who has had patience to follow us to the
end of this book, will, it is trusted, be convinced of
the recent character of these shrines. There is a
sustained effort to plant on this place all the tárthas
which are held in esteem by the Hindoos. For the
most famous shrines of Benares, of Gaya, of Brinda-
van, of Puri, and other places, miniature tirthas are
pointed out in Sitakund.* The remarkable pheno-
mena which nature presents in the place, have aided
the fabrication of superstitious interpolations and
forgeries. The sacred writings, which have been
quoted before, bear evident indications of the alter-
nate supremacy of the Sivaites and the Vishnuvi-
tes, and of the gradual multiplication of the shrines
esteemed by each sect. But the belief in their
sacredness is firm, deep-rooted, and universal. A
man who holds a different opinion, is looked upon
as irreligious and sacrilegious, even in Chittagong,
where Hindooism is at a discount. Whether on
account of their recent establishment, or from any
other cause, the shrines have not received atten-
tion at the hands of the antiquarian and the scien-
* There seems to be no end of places called Sitakund. . In p. 23
ante and footnote, it has already been stated that there are three
more Sitakunds, besides the Sitakund in Chittagong, viz., those at
Monghyr, Kelat, and Ceylon. In pages 22 and 35 of Vol. XVI of
Cunningham’s Archaeological Report, there is mention of another
Sitakund situate on the River Gandak in Tirhut.
THE SHIRINES OF SITAKUNID. 55
tist. In these pages they have been described by
a layman. But the antiquarian and the scientist
will be able to ascertain the time when these shrines
were first established, and how they gradually ex-
panded. They will be able to ascertain the effect
of the waters of the several springs, and analyze
the medicinal virtues, which they are believed to
possess. They will be able to ascertain the extent
of the Hindoo occupation of the district, and of its
conquest by the king of Tipperah. They will, in
short, be able to complete the ancient history of
Chittagong, which is now so meagre and unsatis-
factory.
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