Skandapurana 6.1.7

Vyāsa said:

"O Lord, by what rule should men desiring the world of Rudra

reside in the Mahākāla forest as inhabitants of the sacred field?

What should be undertaken by men or women residing in their stages of life,

dwelling [there] for the sake of accomplishment? Tell us all of this.

Men and women belonging to the [different] classes and stages of life should dwell [there],

devoted to the practice of their own duties, free from hypocrisy and delusion,

devoted to Rudra in action, thought, and word, with senses restrained,

following the scriptures, magnanimous, and engaged in the welfare of all beings.

Tell us, while doing what actions do men [practice] devotion to Rudra?"

Sanatkumāra said:

"Devotion here is declared to be threefold: arising from mind, speech, and body;

and it is secular, Vedic, and likewise spiritual.

Indeed, remembering the Rudras through intellect, meditation, and concentration—

this, producing devotion to Rudra, is called mental devotion.

Through vows, fasts, and observances, holding back the restrained senses,

bodily devotion to Rudra belongs to those possessed of knowledge and meditation.

Rendered with cow's ghee, milk, curds, fragrant and red kuśa-grass water,

with diverse perfumes, garlands, and mineral pigments;

with incense of ghee, guggulu, and fragrant black aloe;

with ornaments of gold and jewels, and variegated garlands;

with an abundance of garments, hymns of praise, raised flags and fans;

with dances, musical instruments, songs, and all kinds of complementary offerings;

and with snacks, cooked foods, beverages, and unhusked barley for worship by men—

honoring Maheśvara in this way is considered secular devotion.

That rite performed with Vedic mantras, oblations, and sacrifices is considered Vedic:

on the new moon or full moon day, maintaining the sacred fire,

the ritual tasting, the giving of sacrificial fees, the sacrificial cake, and hospitality;

sacrificial livelihood, drinking Soma, and every ritual action belonging to a sacrificer;

the recitation of the Ṛg, Yajur, and Sāma Vedas, and the study of the Saṃhitās—

whatever is performed directing it to Rudra, that is remembered as Vedic devotion.

Whatever rite is performed directing it toward fire, earth, wind, sky,

the maker of the night (the moon), and the maker of the day (the sun), all that becomes divine [action].

Spiritual devotion to Rudra, however, exists as twofold, O sage:

one named Sāṃkhya and the other Yogic. Hear from me the distinction between them.

There are twenty-four principles in number, beginning with Pradhāna.

They are inanimate and must be conjoined [with consciousness]; the Puruṣa is the twenty-fifth.

The Puruṣa is conscious, the experiencer; no effect belongs to his action.

Rudra, the twenty-sixth, is the agent, omniscient, conscious, and the Lord.

Unborn, the eternal supervisor of the unmanifest, the prime mover;

the Puruṣa is eternally unmanifest, and Maheśvara is the cause.

The creation of principles and the creation of gross elements truly exist.

And Pradhāna, composed of the guṇas, is for the complete creation by enumeration.

Sovereignty is similar in nature to the Self, whereas Pradhāna is indeed different in nature;

and that is the cause belonging to Rudra; this is called the state of desire."

Everywhere agency belongs to Rudra, and non-agency belongs to Puruṣa;

and lack of consciousness belongs to Pradhāna: this is remembered as truth.

Effect and cause are released through different principles;

and having recognized distinctness in purpose, the principle is [known] by uncounted enumeration;

“Enumeration exists,” so it is declared by the wise who contemplate the true meaning of the principle of Rudra.

Thus his true nature and the enumeration of the principles in truth [are told].

The wise know the principle of knowledge to be superior even to the principle of Rudra.

This devotion practiced in Sāṃkhya is regarded by the good as spiritual.

Listen also to the devotion of yogins through devotion to me, O great Asura:

Constantly devoted to prāṇāyāma, with senses restrained, meditating,

holding concentration in the heart, one who meditates on Maheśvara,

seated on the pericarp of the heart-lotus, five-faced, three-eyed,

whose belly has the luster of the moon, whose hips are encircled by a serpent,

white, ten-armed, auspicious, with hands granting boons and fearlessness—

such mental devotion to Rudra, born of yoga, O Vyāsa, is remembered as supreme.

He indeed who possesses devotion to Rudra is called a devotee of Rudra.

Now listen to me, O Vyāsa, concerning the rule remembered for those dwelling in the sacred field,

ordained by Rudra himself at the gathering of Brahmā and the others,

spoken in detail formerly in the presence of all there:

Free from the sense of 'mine', free from egoism, unattached, without possessions,

free from attachment to their circle of kin, regarding a clod of earth, a stone, and gold as equal,

always granting fearlessness to living beings through the three kinds of action,

knowing the rules of Sāṃkhya and Yoga, knowing dharma, their doubts cut away—

the brahmins dwelling in the sacred field who worship with various sacrifices,

hear what fruit belongs to them when they die in the Mahākāla forest:

They go directly to imperishable union with Brahman, very difficult to attain;

having reached it, they do not obtain rebirth, [attaining] imperishable liberation.

Abandoning rebirth, they remain established in the rule of Maheśvara;

rebirth belongs to others, who dwell in worldly life stages.

Entering the rule of householders, always intent on the six duties,

they offer oblations duly and correctly, restrained by mantras and hymns;

freed from all sorrow, they attain an elevated fruit,

and their course to other worlds is nowhere obstructed.

Endowed with divine sovereign power, mounting his own [vehicle] with his attendants,

in an aerial chariot shining like many suns, of great splendor,

surrounded by thousands of women, possessing a moving abode that goes at will,

he wanders without hindrance throughout all the worlds of the gods.

Most desirable among men, best among all social classes, wealthy,

fallen from heaven, he is born handsome into an exalted family,

knowing dharma, devoted to Rudra, gone to the end of all branches of knowledge and their meanings.

Likewise, by celibacy and attendance upon a teacher,

engaged in the study of the Vedas, subsisting on alms, with restrained senses,

constantly intent on the vow of truth and rejoicing in his own dharma—

when he dies in time, borne along in an aerial chariot

rich and supporting all pleasures, like a second sun,

he [becomes part of] the retinue of Rudra known as Guhyakas, highly honored,

of immeasurable strength and sovereign power, worshipped by gods and Dānavas;

he attains equality with them, endowed with equal sovereign power,

and becomes most worthy of worship among gods, Dānavas, and mortals.

For thousands of crores and hundreds of crores of years,

endowed with such sovereign power, he is glorified in the world of Rudra.

Having lived thus in glory, whenever that man falls,

fallen from the world of Rudra he dwells on earth, there is no doubt of this.

If, established in the stage of celibacy in the sacred field of the Mahākāla forest,

always devoted to Maheśvara, he should dwell or die,

having died, he travels in a divine aerial chariot with the luster of the sun;

radiant like the full moon, pleasing to behold like the moon,

having reached the world of Rudra, he rejoices with the Guhyakas;

and the lord enjoys great sovereign power over the entire universe.

Having enjoyed for thousands of yugas, he is glorified in the world of Rudra.

Falling from that world of Rudra in due course, however,

having enjoyed that healthy realm there, constantly delighted,

he is always born into an eminent family, in the company of twice-born people.

And he would abide by the laws of Manu, handsome and of great stature;

with a body desirable to women, he becomes the master of great pleasures.

Practicing the conduct of a forest hermit, avoiding medicinal forest herbs,

eating withered leaves, feeding on fruits, flowers, and water,

or eating grains, crushing food with a stone, using his teeth as a mortar,

wearing worn-out bark clothing obtained by whatever means,

with matted hair, bathing at the three junctures of the day, with disheveled hair, bearing an auspicious staff,

sleeping in water, performing the five-fire austerity, exposed to the rain under the open sky,

sleeping on ground filled with insects, thorns, and stones,

standing, devoted to the hero's posture, sharing [his food], firm in vows,

subsisting on wild plants, bestowing fearlessness upon all beings,

always dedicated to righteousness, observing silence, anger conquered, senses conquered,

a devotee of Rudra, residing in the sacred field, a sage in the Mahākāla forest,

abandoning all attachment, rejoicing in the self, free from longing—

hear, O Vyāsa, what destiny awaits one who resides here:

shining like the morning sun, adorned with altars and pillars,

by means of an aerial chariot that moves at will, the devotee of Rudra travels,

shining in the sky like a second moon,

surrounded by hosts of apsarases with the sound of song and musical instruments.

For more than a hundred crore years he is honored in the world of Rudra.

And falling from the world of Rudra, he is honored in the world of Viṣṇu;

slipping from the world of Viṣṇu, he goes to the world of Brahmā.

Falling even from that place, he is indeed born in the continents,

and likewise in other heavens, he enjoys pleasures as he desires.

Having enjoyed lordly power, among these mortals and immortals the man is born;

he is born as a king, or equal to a king, wealthy and happy,

handsome, fortunate, beloved, renowned, absorbed in Rudra.

Brahmins, kṣatriyas, vaiśyas, or śūdras residing in the sacred field,

devoted to their own duty, O Vyāsa, or living as servants of their own masters,

devoted to Rudra with all their heart, bestowing grace on all beings—

those seeking liberation who dwell in the sacred field of the Mahākāla forest,

upon dying, they go to the abode of Rudra in beautiful aerial chariots

accompanied by hosts of apsarases, moving at will, assuming any form at will.

Or if someone offers his body into the fire with sacrificial wood,

meditating on Rudra, of great courage, he would dwell in the abode of Rudra.

The imperishable, eternal world of Rudra is theirs, together with the Guhyakas;

the highest of all worlds, delightful, it fulfills all desired ends.

Men who give up their lives through fasting in Mahākāla,

for those great-souled ones too, O Vyāsa, the world of Rudra is imperishable.

Freed from all suffering, those followers of Sāṃkhya praise Rudra,

the god attended by all the immortals, joined with the divine hosts of Nandin.

Śūdra men who die by fasting in the Mahākāla forest

travel in aerial chariots yoked with lions, resembling the sun,

abounding in gold of various colors, scented with joyful perfumes, / having peerless virtues, charming, with the songs and musical playing of apsarases,

decorated with flags and banners, resounding with various bells,

radiant, endowed with virtues, drawn by excellent peacocks.

All those steadfast men who died by fasting [dwell] in the world of Rudra;

having dwelt there for a long time, enjoying pleasures as desired,

returning to the mortal realm, he is born into a brahmin family, wealthy and enjoying pleasures.

A man who performs [austerity with] cow dung in the Mahākāla forest,

freed from all sensory pleasures, goes to the world of Rudra.

He would dwell in the world of Rudra until the destruction of an eon.

Having enjoyed great pleasures there, born here as a lord of the earth,

handsome and fortunate, he would rule over the entire world.

Thus ends the seventh chapter, entitled "Description of the Rule for Residing in the Mahākāla Forest," in the Avantīkṣetramāhātmya of the fifth Avantyakhaṇḍa in the glorious Skandapurāṇa, a great Purāṇa in eighty-one thousand verses.