Gauramukha

Gauramukha Maharṣi is a revered but lesser-known sage from the early Kali Yuga. He lived during the same period as Śamīka Maharṣi and his son Śṛṅgi, the sages involved in the curse of King Parīkṣit. In some texts, Gauramukha is described as a disciple of Śamīka Maharṣi, while in other sources he is mentioned as his son. When Śṛṅgi cursed Parīkṣit during his father’s penance, Śamīka, upon learning of it, sent Gauramukha to convey the message to the king. Gauramukha informed Parīkṣit that he had seven days left before death and advised him to choose between self-preservation and the pursuit of mokṣa. This was an irrevocable curse, and Gauramukha delivered it with the compassion of a spiritual teacher.

Gauramukha was a great scholar and ascetic who mastered the Vedas, Vedāṅgas, and Brahma Vidyā under the guidance of Śamīka. Many sages visited his āśrama to receive his teachings, as mentioned in the Varāha Purāṇa, 11th adhyāya. His disciples were known for their deep spiritual realization, always adorned with white vibhūti, rudrākṣa, and matted locks. Gauramukha was a siddha puruṣa, endowed with vāksiddhi, the power to manifest through speech. He could invoke the vision of Viṣṇu at will.

Destruction of Durjaya

Once, a king named Durjana arrived at Gauramukha’s āśrama with his army. Gauramukha invited them to stay as his guests. Durjana, arrogant and dismissive, mocked the sage’s hospitality, questioning how he could provide for such a large entourage. Undeterred, Gauramukha meditated during the evening sandhyā, invoking Bhagavān Viṣṇu. Viṣṇu appeared and granted him a divine gem (maṇi). With its power, Gauramukha created palatial gardens, grand palaces, and served the king’s entire army sumptuous meals, satisfying all of them.

The next morning, when the king came to take leave, everything had vanished. Realizing the power of the gem, Durjana greedily demanded it. Gauramukha refused, stating that the maṇi was meant solely for the service of āśrama guests, not for personal gain. The king, however, persisted and attempted to seize it by force. The gem manifested an army of warriors who emerged and destroyed the king and his forces instantly. Viṣṇu appeared to Gauramukha and declared, “Since your enemies have been annihilated in a moment (nimiṣa), this place shall henceforth be called Naimiṣa.” This episode is not associated with the more famous Naimiṣāraṇya but refers to another sacred location.

Fifteen valiant warriors—Suprabha, Dīptateja, and others—emerged from the maṇi during this event. Viṣṇu proclaimed that these warriors would be honored in yajñas and would become kings in the Kṛta Yuga. He also foretold that the place would become a great tapovana in the future. These warriors are said to represent aspects of the Vedic yajña tradition.

Mārkaṇḍeya and Pitṛs

On another occasion, Gauramukha resided at Prabhāsa Tīrtha, in present-day Gujarat, performing penance. There, the sage Mārkaṇḍeya visited him and praised his unparalleled knowledge. Gauramukha inquired about the nature of the Pitṛs. Mārkaṇḍeya explained that the original Pitṛs were the seven mind-born sons of Brahmā. When Brahmā instructed them to engage in creation, they chose renunciation and penance over worldly activity. As a result, Brahmā cursed them to lose their Brahma-jñāna after procreation. After their time on earth, they ascended to other realms, requesting their descendants to worship them through śrāddha and tarpaṇa. Thus, they became the first Pitṛ-devatās.

Mārkaṇḍeya further explained that there are Pitṛs in all seven lokas. The Pitṛs in Bhūloka are worshipped by mortals, those in Bhuvarloka by Maharṣis, and those in Suvarloka by higher beings like Marīci and others. This cyclical movement between lokas and their role in the continuity of human generations forms the essence of Pitṛ Sarga. Among the Pitṛs, there are distinct groups—Vasus, Sādhyas, Rudras, Ādityas, Aśvinis, and Ṛṣis—each receiving specific worship. The Agniṣvāttas are the Pitṛs especially honored by Brahmins, Kṣatriyas, and Vaiśyas.

Mārkaṇḍeya detailed the proper times for performing śrāddha: during vyatīpāta, ayana transitions, solstices, eclipses, saṅkrānti, and other auspicious times. Those who cannot afford elaborate rites may offer tilatarpaṇa or even simply offer grass to a cow and bow down in humility, which is also accepted by the Pitṛs. In the absence of sons, śiṣyas, ṛtviks, or relatives like sons-in-law or nephews can perform the rites. Even ascetics may have śrāddha performed for them if they have no descendants.

Gauramukha asked how Mārkaṇḍeya had attained such profound knowledge, to which Mārkaṇḍeya replied that he had worshipped the Pitṛs directly and thus came to understand these mysteries. As a result of his own pitr̥ tarpaṇa, Gauramukha attained the knowledge of his previous hundred births and learned that he was born in the lineage of Bhṛgu, one of the seven mind-born sons of Brahmā.

Gauramukha Maharṣi continued his penance at Prabhāsa Tīrtha, remaining a steadfast devotee of Śrīhari. He attained mokṣa and earned everlasting fame. His disciples, who were all jñānins, yogis, and bhaktas, propagated his teachings across Bhārata.

This narrative is preserved in the Varāha Purāṇa, 11th adhyāya.