Skandapurana 15.45

Now begins the fourth [section], the Dvārakāmāhātmya, in the Prabhāsakhaṇḍa. (7-4)

1. When the Kali age arrived, asked by Śaunaka and others, "Where is the dwelling place of Viṣṇu?", Sūta describes the condition of the Kali age; there, having performed his acts such as his incarnations, when the divine, infinite Lord Kṛṣṇa went to his own abode, Uddālaka spoke to the seers having reflected in his mind, "Seeing the Kali age wherein dharma is almost destroyed, where indeed should be the residence of people like us?"; hearing those words of Uddālaka, the seers go before Brahmā to devise an expedient for the attainment of liberation for the people afflicted by the time of Kali; the seers led by Uddālaka utter praise of Brahmā; then, at Brahmā's inquiry, the seers state the purpose of their arrival; then Brahmā gives the answer, "I do not know the whereabouts of Viṣṇu"; hearing Brahmā's answer, seeing the seers resolved upon abandoning their lives, Brahmā goes with the seers into the presence of Prahlāda; Prahlāda offers hospitality to all the seers and Brahmā; through the mouth of Brahmā, the seers state the purpose of their arrival to Prahlāda; the seers question Prahlāda concerning the Lord's abode in the Kali age. ..... 279 1

2. In order to give an answer to the seers, Prahlāda describes the condition at the beginning of the Kali age; there, when a dialogue between Uddhava and Kṛṣṇa took place, hearing that Durvāsas, who had set out on a journey, had arrived at the bank of the Gomatī, Kṛṣṇa and Rukmiṇī went there for the darśana of Durvāsas; then Durvāsas inquires about Kṛṣṇa's welfare and the like; then, having exchanged greetings of welfare, Lord Kṛṣṇa insists that Durvāsas come to Dvārakā; Durvāsas discloses his own nature to Kṛṣṇa who was entreating his arrival; nevertheless, seeing Kṛṣṇa's intense insistence, Durvāsas harnesses Kṛṣṇa and Rukmiṇī to draw his chariot, and his departure for Dvārakā is described; seeing Rukmiṇī thirsty on the way, Lord Kṛṣṇa strikes the ground with his foot, splits it open, and brings the Bhogāvatī from Pātāla; then Rukmiṇī drinks the water of the Bhogāvatī brought by Lord Kṛṣṇa; Durvāsas, thinking "Rukmiṇī drank water without my permission," unable to tolerate it, curses Rukmiṇī; then Durvāsas descends from the chariot and stands on the ground; then Lord Kṛṣṇa and Rukmiṇī pacify Durvāsas; then, having brought Durvāsas to his home, [Kṛṣṇa] fulfills himself by washing the seer's feet with water. ... 280 1

3. Remembering the curse given by Durvāsas, Rukmiṇī grieves greatly; Nārada arrives before Rukmiṇī; Nārada instructs Rukmiṇī in many ways and goes with Rukmiṇī to the sacred ford of the Bhāgīrathī to remove Rukmiṇī's curse; hearing the account of Rukmiṇī happily sporting there in the Rukmiṇī grove on the bank of the Bhāgīrathī, thinking in his mind "How could my word prove false?", Durvāsas curses the Bhāgīrathī and the other trees standing in the Rukmiṇī grove; then Rukmiṇī resolves to die; knowing that Rukmiṇī has put a noose around her neck and is intent on death, Lord Kṛṣṇa arrives there mounted on Garuḍa; then Durvāsas also repents of his own accord, thinking "What is this that I have done?", approaches Rukmiṇī, and gratifies Śrī Rukmiṇī and Kṛṣṇa with his forgiveness; and he frees Rukmiṇī from sorrow and the curse. ... 281 1

4. Description of Śrī Kṛṣṇa and Durvāsas granting boons to each other and establishing an abode with their sixteenfold parts on the bank of the Gomatī for the benefit of humanity; description of the māhātmya of the bank of the Gomatī therein; brief description of the māhātmya of Dvārakā and Mathurā; the context of the description of the māhātmya of the Kali age in the dialogue between Bṛhaspati and Indra therein; Bṛhaspati consoling the gods headed by Indra by explaining that through ritual ablution, gifts, and the like at many sacred fords such as Cakratīrtha, the afflictions caused by mad mlecchas and others born in the Kali age are destroyed; description of the rules for the pilgrimage to Dvārakā. ................ 283 1

5. In the dialogue between Prahlāda and the seer, description of the māhātmya of the origin of the Gomatī, preceded by an account of the manifestation of the Lord through the power of Sanatkumāra's austerities. .......... 285

6. Description of the procedure for the worship of Kṛṣṇa; description of the māhātmya of ritual ablution, gifting, and feeding brahmins. 286 2

7. In the description of the māhātmya of the sacred ford called Cakra, description of the stages of worship with the sixteen offerings; recitation of the mantra for the offering of arghya therein; description of the māhātmya of Cakratīrtha located on the shore of the confluence of the Gomatī and the ocean. 288 1

8. Description of the mantra for offering arghya to the Gomatī; description of the rules for ritual ablution; description of the māhātmya of the ancestral rite preceded by the worship of the Viśvedevas; description of the māhātmya of ritual ablution at the confluence of the Gomatī; description of the māhātmya of the form of the Lord situated on the bank of the Gomatī. 288 2

9. Description of the māhātmya of Rukmiṇīhrada. ......... 290 1

10. In the description of the māhātmya of Kṛkalāsatīrtha, an account of King Nṛga performing sacrifices and the like and daily bestowing a thousand adorned cows upon brahmins there; then on a certain day the king bestowing a gift of a cow on the seer named Jaimini; then that cow wandering out from the brahmin's house and entering King Nṛga's cowshed; later, Nṛga bestowing that very cow upon another brahmin; Jaimini seeing the brahmin on the way as he was taking her away; seeing his own cow, given by Nṛga, which had wandered away from his home, Jaimini's dispute with that brahmin; as the two of them, Jaimini and the [other] brahmin, argued with each other, their going to Nṛga's palace; then both of them cursing the king, saying: 'Become a chameleon!'; King Nṛga, who had become a chameleon on account of that curse, being delivered by Kṛṣṇa with his own hand; Śrī Kṛṣṇa granting a boon to King Nṛga; Nṛga ascending an aerial chariot and going to heaven by the grace of Śrī Kṛṣṇa; description of the māhātmya of Nṛgatīrtha, also known as Kṛkalāsatīrtha. ..... 290 2

11. Description of the māhātmya of Viṣṇupadatīrtha. ......... 292 1

12. In the description of the māhātmya of Gopracāratīrtha, after the slaying of Kaṃsa, Śrī Kṛṣṇa sending Uddhava to Gokula to report his own welfare, to inquire about the welfare of the gopīs, and to instruct the gopīs; Nanda and the others, seeing Uddhava arrived, honoring him with hospitality, seats, and the like; the gopīs questioning Uddhava regarding the purpose of his arrival; Uddhava also stating the reason for his arrival and the welfare of Śrī Kṛṣṇa and the others, and comforting the grief of the gopīs; the description of Śrī Kṛṣṇa's playful pastimes by the gopīs individually with feigned anger and affection; then Uddhava going to Mayasaras together with the assembly of those gopikās longing to see Śrī Kṛṣṇa; Śrī Kṛṣṇa suddenly arriving at that lake upon learning of the grief felt by the gopīs; the immense joy of the gopīs upon seeing Śrī Kṛṣṇa; in the dialogue between Śrī Kṛṣṇa and the gopīs, recitation of the rules and mantras for ritual ablution, gifting, worship, and the like at that lake; description of the māhātmya of the lake built by Maya. ............ 292 2

13. Description of the origin of Mayasaras; right there, the gopīs constructing another lake by the command of Śrī Kṛṣṇa; Śrī Kṛṣṇa taking up his residence right there at the Gopīsaras; description of the māhātmya of Gopīsarastīrtha from Śrī Kṛṣṇa's own mouth. ................ 294 1

14. Description of the māhātmya of Brahmasaras; description of the māhātmya of Indrasaras; description of the māhātmya of Pañcanadatīrtha. 295 2

15. Description of the māhātmya of Ṛṣitīrtha and Siddheśvara. ........ 296 2

16. Description of the host of sacred fords situated there: Gadātīrtha, Nāgatīrtha, Bhadratīrtha, Citrātīrtha, Candrabhāgātīrtha, Mahiṣatīrtha, Muktidvāra, Kālindīsarastīrtha, and others. ............ 297 1

17. Description of the sequence of rules for the worship of Śrī Kṛṣṇa; an account of the subduing of Rukmin's pride preceded by a description of the retinue of the Lord's attendants. . 298 1

18. Description of the superior fruits of the darśana of Śrī Kṛṣṇa even beyond sacrifices, gifts, breath-control, and other rites; in the description of Trivikramatīrtha, a brief narration of the restraint of Bali and other events; the arrival of Durvāsas, while wandering to many sacred fords, at Cakratīrtha situated at the confluence of the Gomatī; just as Durvāsas set about to take his ritual ablution, demons severely beating Durvāsas; then Durvāsas, afflicted by the beating delivered by the demons, going to Pātāla to report his own miserable plight inflicted by the demons to Vāmana who stands as doorkeeper to Bali; and his recounting to Vāmana of everything that occurred at Cakratīrtha. ............... 299 2

19. Hearing those words of Durvāsas, Vāmana saying to Durvāsas: 'Because I am dependent on another, I have no freedom; and if there is Bali's permission, then I shall go to destroy the demons', and directing Durvāsas to obtain Bali's permission; then Bali refusing Durvāsas's request and holding firmly onto the feet of the Lord; then the Lord, after expanding his form, going to Cakratīrtha together with Durvāsas and Balabhadra; after the arrival of Kṛṣṇa, Balarāma, and Durvāsas at that Cakratīrtha, description of Durvāsas performing the daily rites of ritual ablution and the like. ......... 300 2

20. Description of the arrival of the Daitya guarding that region to strike Durvāsas who was studying the Veda at the Cakra-tīrtha located on the bank of the Gomatī; of Śrī Kṛṣṇa, seeing the arrived Daitya, severing the Daitya's head with the Sudarśana discus; of the battle with Śrī Kṛṣṇa and Balarāma waged by the other Daityas upon seeing that Daitya slain; then of the battle of the Daitya Kuśa with Balarāma and Śrī Kṛṣṇa; of the account of Śrī Kṛṣṇa seizing the demon Kuśa and installing a Śiva liṅga upon him. 301 1

21. Then, in the dialogue between the demon Kuśa and Śrī Kṛṣṇa, description of the māhātmya of the worship of the Lord in the sacred field situated on the bank of the Gomatī. 303 2

22. Description of the māhātmya of the worship of Rukmiṇī. 303 2

23. Description of the hearing of the fruits of the narrative of Śrī Kṛṣṇa; description of the fruit of the darśana of Śrī Kṛṣṇa in Dvārakā; description of the fruit of the darśana of Rukmiṇī; statement of the fruit of journeying to, seeing, and remembering Dvāravatī; in connection with the description of the māhātmya of Dvārakā serving as a ladder to ascend to heaven, description of the account of the brahmin Candraśarman; therein, seeing the fruitlessness of his Śaiva vows because Candraśarman did not go to the city of Dvārakā, the instruction given to him by his ancestors who appeared in a dream; hearing the instruction of the ancestors, description of the deliverance of the ancestors from hell by the brahmin Candraśarman through his journey to Dvārakā; statement of the fruit of taking refuge in Dvārakā; description of the māhātmya of journeying to Dvārakā and the māhātmya of wearing tulasī. 305 1

24. Description of the māhātmya of the supremacy of the city of Dvārakā, beginning with the journey to Dvārakā and receiving boons granted by Kṛṣṇa. 309 1

25. In the dialogue between Mārkaṇḍeya and Indradyumna, description of the māhātmya of Vañjulī, Dvārakā, Gaṅgā, Gayā, Govinda, Gomatī, Gokula, Gītā, and gopīcandana. 311 1

26. Statement of the means to wash away the fourfold sin acquired over ten million lifetimes; description of the characteristics of a devotee of the Lord; statement of the fruit of a night-vigil for Hari; statement of the fruit of gifting cows, gold, sesame seeds, garments, and other offerings; statement of the fruit of daily reciting the Bhāgavata, Skanda [Purāṇa], the exploits of the Gopīs, the Gītā, the thousand names, and the like; description of the māhātmya of the night-vigil on the twelfth lunar day. 312 2

27. Description of the māhātmya of the twelfth-day night-vigil of Viṣṇu, preceded by the description of its superiority over all else. 313 2

28. Description of the arrival of all deities, sacred fords, and sacred fields at the site of the twelfth-day night-vigil of Viṣṇu; description of the māhātmya of the twelfth-day night-vigil. 314 1

29. Gautamī, having become impure due to contact with sinners, questioning seers such as Nārada in order to learn the means to dispel her impurity; Gautamī grieving upon seeing Nārada and the others bewildered and unable to answer Gautamī's question; then, to relieve Gautamī's distress, a divine voice telling Gautamī, “Go to the sacred field of Dvārakā”; then description of the Gomatī preceded by eagerness to go to Dvārakā; 30. Seeing the eagerness of Nārada and Gautamī to go to Dvārakā; description of the festive pilgrimage of sacred fords, sacred fields, gods, and great seers—beginning with Godāvarī—heading towards Dvārakā. 316 2

31. Description of the arrival there of all sacred fords and sacred fields; darśana of Dvāravatī in embodied form. 317 1

32. Nārada and the others, having arrived at Dvārakā, dancing out of intense joy; gods beginning with Śaṅkara, seers beginning with Gautama, and also sacred fords and sacred fields beginning with Gautamī dancing in Dvārakā; then all of them receiving the darśana of the Lord and singing praise to the Lord; description of the māhātmya of Dvārakā related by an attendant of Viṣṇu. 318 1

33. Description of many sacred fords and sacred fields—beginning with Kāśī, Gayā, and Prayāga—taking up residence all around in every direction of Dvārakā. 320 1

34. Description of the māhātmya of the pilgrimage to Dvārakā made by Dilīpa, introduced by the account of an ascetic regarding the destruction, merely by the sight of a traveler to Dvārakā, of an adamantine coat of sin contracted in Kāśī. 320 2

35. Description of the māhātmya of the stationary and moving entities in the sacred field of Dvārakā; māhātmya of residing in Dvārakā; māhātmya of receiving the darśana of the Lord in Dvārakā; description of the māhātmya of the name Dvārakā. 322 1

36. Description of the māhātmya of the ritual rules for seeing Dvārakā and bathing in the river Gomatī. 323 1

37. Statement of the fruit of worshipping the stones marked with infinite emblems of the discus—foremost among them Sudarśana—found in the sacred field of Dvārakā, preceded by the description of their māhātmya. 323 2

38. Description of the māhātmya of holding a night-vigil and other rites at Dvārakā and Cakra-tīrtha on the bank of the Gomatī. 324 1

39. Description of the māhātmya of the vow of the twelfth lunar day and related observances. 325 1

40. Description of the māhātmya of ritual ablution, giving gifts, performing ancestral rites, and other ceremonies at Cakra-tīrtha during the month of Kārttika. 326 1

41. Description of the good fruit of ritual ablution in the Gomatī, worship of Kṛṣṇa, feeding ascetics, giving gifts, ancestral rites, and other deeds. 327 1

42. Description of the fruit of performing the setting free of a bull and other rituals, and of hearing the Dvārakā-māhātmya. 327 1

43. Description of the procedure for the pilgrimage to Dvārakā performed by the twice-born along with Bali following the conclusion of the dialogue between Prahlāda and the twice-born, preceded by the description of the greatness of the leaves and wood of tulasī and the statement of the hearing of fruits of hearing the Dvārakā-māhātmya. 328 1

44. Description of the account of the honor rendered to Sūta by the great seers led by Śaunaka, closing with the completion of the entire work of the Skanda Mahāpurāṇa, preceded by the description of the māhātmya of hearing, reciting, and gifting the manuscript of the Skanda Mahāpurāṇa, and worshipping the narrator of the Purāṇas and Vyāsa. 328 2

Thus ends the fourth [sub-section], the Dvārakāmāhātmyam, in the glorious Prabhāsakhaṇḍa. (7.4)