There is, however, something we should bear in mind here. The scriptures and saints encourage pilgrimage as an aid to self-control and self-realization - not to absolve the pilgrim of his or her sins or to secure a short route to heaven. Many verses in our Puranas appear saying, "Papa pariharardham, punya samupajanardham" (to wash away sins and gain merit). Several scholars opine that these were the interpolations of the priestly class to popularize pilgrimage. However, the notion that one can blithely continue to commit sins and then go on periodic pilgrimages to counter them has been categorically condemned by the great sages and scriptures. The Devi Bhagavatam, for instance, censures such motives: "Only those who keep their hearts pure stand to gain from pilgrimages, others even commit a sin by that."
On close examination we see that these places of pilgrimage were originally the dwellings of great saints, or where their tombs lie. Over the course of time (thanks to the creative interpretation of Puranic commentators) their origins slipped into oblivion and were gradually replaced with stories connected to various deities. According to the scriptures, the sanctity of the Himalayas, the Ganga and other holy places is due to the spiritual power of the tapas performed there over the centuries by great souls. It then becomes clear why even great saints and realized beings visit holy places so devotedly.
Great sages visit holy places and teerthas (holy waters) again and again to purify them and enhance their sanctity. Seekers, however, should visit them to free their minds of distractions and to accelerate their inward journey to their destination. It is a thousand times easier and more efficacious to meditate in such places than at home, as they have been sanctified by the presence of the great ones. As soon as seekers go there, their minds are spontaneously drawn into the Presence. Doing spiritual practice at home is like rowing a boat against the wind in a turbulent river, whereas practice in the presence of great sages or in holy places is like sailing with the wind and current behind us - effortless and tension-free. Psychotronics recognizes that when a strong resolve or emotion arises in a person, its power is impressed in that space, influencing those who come into its proximity later. Any seeker who has even a little experience in meditation instantly notices such an influence. However, care should be exercised when choosing a place for sadhana, especially when the seeker does not have the guidance of a competent guru. Each place has its own effect or influence and the seeker must choose one that is suitable to their samskaras. If it is not compatible it will not be helpful to their sadhana and at times could even be harmful.
Based on this principle the sages have revealed a secret for successful sadhana: seekers who are sincere in their purpose should visit their guru as often as they can, while those who are totally dedicated to sadhana should stay with the guru (or at their tomb) until the goal is reached. The great ones have not only shared this counsel with us but many of them lived it too. Bhagavan Sri Ramana Maharshi is a recent and outstanding example of this. An exponent of the advaita school who urged all to realize the "I" glowing in the heart and to enquire into the question "Who am I?", Bhagavan's devotion, love and affection for Arunachala sometimes puzzles his devotees. He realized the Self at his home in Madurai, but even after that he cherished an intense longing for the darshan of Lord Arunachaleswara, which impelled him swiftly to that place and kept him there for the remainder of his life, never leaving it for a moment. Bhagavan used to say that Arunachaleswara was his guru and that Arunachala was his gurusthan (the place of his Master).