Skandapurana 2.2.4

Śrī said:

At the summit of the conch-shaped sacred field lies its western boundary;

there dwells the bull-bannered god, who bestows all desires. // 1

At the tip of the conch is Nīlakaṇṭha; this krośa is exceedingly hard to attain.

It is the supremely purifying sacred field of Nārāyaṇa himself. // 2

From the waters of the ocean king up to the root of the banyan tree,

the belly of the conch is inundated with ocean water. // 3

By contact with this [field], the ocean here has attained the status of king of sacred fords.

Just as the Lord grants liberation when he enters one's field of vision, // 4

so this sacred field grants liberation upon death, and the ocean grants liberation through bathing.

Formerly Rudra in anger cut off the fifth head of Brahmā; // 5

holding that skull which was impossible to abandon, he wandered through the universe.

When he arrived here, he released the skull of Brahmā. // 6

The liṅga Kapālamocana is situated in the second fold [of the conch].

Whoever sees, worships, and bows to Kapālamocana // 7

casts off the sheath of sins such as the killing of a brahmin.

And on its southern flank, death brings release from mundane existence. // 8

Know, O Dharmarāja, my primordial śakti situated in the third fold, called Vimalā,

who bestows the fruits of worldly enjoyment and liberation. // 9

Whoever worships her with devotion, bows to her, or proclaims her glory,

attains all desires, and finds liberation in the end. // 10

In the region of the navel are situated these three: the pool, the banyan tree, and the all-pervading Lord.

From Kapālamocana up to where Ardhāśinī is established, // 11

one should know to be the middle of the conch, well protected by the discus-wielder.

She consumes half the water swelled up by the great deluge. // 12

At the beginning of creation, O Dharmarāja, this śakti of mine is commemorated as Ardhāṃśinī;

whoever sees her and bows to her enjoys eternal pleasures. // 13

From the water of the ocean king up to the root of the banyan tree,

this [area] is held to grant liberation upon death to insects, birds, and men. // 14

Indeed, this holy Antarvedī is desired even by the gods;

for remaining here, they see all beings bearing the discus and the lotus. // 15

Whatever sacred fords there are upon the earth, in the sky, and in heaven,

numbering three and a half crores, which grant heaven and liberation, // 16

among them this Puruṣottama is proclaimed the king of sacred fords.

Among all sacred fields of liberation, this is held to bestow union [with the Divine]. // 17

Staying here, they do not grieve even amidst old age, birth, and death.

Indeed, this pool named Rohiṇa, filled with water named compassion,

remains forever, granting release from bondage through its touch.

In it is established the water that swells during the universal dissolution. // 19

Right here it dissolves afterwards; therefore it is named Rohiṇa.

Therefore, do not worry here over the overturning of your authority.

Over those entitled to liberation here, you are not the ruler, O king of the dead.

Having thus instructed Dharmarāja, Lakṣmī, the mother of the worlds,

spoke in a respectful voice to Brahmā, who stood before her:

"O Grandfather, O Lord of the World, all that is known [to you],

declare this sacred field that grants liberation to all beings.

And [declare] the guardian of the field named Kāmākhya, and Vimalā, who is established in austerity.

This Nṛsiṃha, the very embodiment of Brahman, on the right side of the Lord,

radiant with splendor, having torn open the chest of Hiraṇyakaśipu—

by his darśana, sins are destroyed; of this there is no doubt.

One becomes fit for enjoyment and liberation; no hesitation should be entertained here.

Giving up one's life-breaths in front of him, one attains union with Brahman.

Whatever rite one performs becomes multiplied millions and millions of times.

This shade of the wish-fulfilling tree is illuminated by the sun that is Nṛsiṃha.

In it, ignorance is truly destroyed at death, whether consciously or unconsciously.

Even without those well-known realizations taught in the Vedāntas—hearing and the rest—

which are difficult to attain for the foolish, O brahmins, liberation occurs here.

In Avimukta, into the root of the ear of one desiring liberation, Maheśvara,

the treasury of compassion, imparts the knowledge of Brahman, the means to awakening.

Practicing through that with intellect, one gradually attains liberation;

indeed, through the greatness of the teacher, his knowledge does not diminish.

Those who abandon their life-breaths here, at that very moment indeed,

liberation arises from their own true nature; let there be no doubt in you, O Yama!

For foolish-minded performers of rituals attached to coming and going,

O Vaivasvata, faith never arises here at any time.

Abandoning water born of the Gaṅgā, sweet, cool, and very pure,

a thirsty person goes to a muddy puddle; just like that are those foolish-minded ones.

Leaving this supreme sacred field, they wander to other sacred fords;

content with sweetmeats of palāśa leaves, they obtain a fruit born only of toil.

The god [gives liberation] through ritual ablution, the ocean through sight, the wish-fulfilling tree through shade;

and wherever one dies in this sacred field, it grants liberation to mortals.

Whatever man places his faith in that object with devotion,

he is liberated by that alone; there is truly no sacred ford like this.

He who, having abandoned this, takes delight in another sacred ford,

is surely deceived by the māyā of Viṣṇu, greedy with desire.

There is no need for you to receive much instruction;

directly perceived and experienced is this crow bearing the form of Viṣṇu.

For the protection of the inner altar, eight powers are proclaimed.

Formerly, through fierce austerity, I was meditated upon by Rudra.

For the purpose of being his wife, Gaurī, his future consort,

the abode of all beauty, was emitted by me from my body.

Then she was instructed by me: 'O auspicious one, fulfill my wish:

protect my inner altar on all sides with your own forms.'

Out of affection for me, she stays situated eightfold in the directions:

Maṅgalā at the root of the banyan tree, and Vimalā in the west;

Sarvamaṅgalā is situated at the back of the conch;

likewise, Ardhāṃśinī and Lambā are situated in the direction of Kubera;

Kālarātri in the south, and Marīcikā in the east;

and behind Kālarātri stands Caṇḍarūpā.

Protected by these fiercely-formed powers,

this place is very difficult to attain for a person of little merit.

From the darśana and the praise of these eight powers,

all sins are destroyed, and one obtains the fruit of a horse sacrifice.

Seeing the eightfold division of Rudrāṇī, Rudra, who is Śaṃkara,

dividing himself into eight, worshipped the supreme Lord.

Having propitiated Viṣṇu through austerity, he asked for the supreme boon:

'Wherever you are, O Lord, let me dwell there comfortably.

Except for you, O beloved of Kamalā, there is no other cause of nirvāṇa.

You are my Lord, the Inner Controller; without you, how could there be my body?'

Those fools who do not know you delight in impure sense objects;

O you who resemble the pure clear sky, I have gone to you for refuge. // 2.2.4.50

Jaimini said:

The Lord also, the all-pervading one, placed Rudra, the guardian of the field,

all around, while he himself remained in the center: // 51

Kapālamocana, named as the guardian of the field, Yameśvara,

Mārkaṇḍeya, and likewise Īśāna, Bilveśa, Nīlakaṇṭha, // 52

and Vaṭeśa at the root of the banyan tree—these eight liṅgas of the Great Lord,

upon seeing, touching, and worshiping which one is fully liberated. // 53

“And over those who die in this sacred field, Yama has no power;

therefore accomplish elsewhere that purpose for which you have come.” // 54

Even so, that Lord of the Universe who surrenders himself to his devotee,

the Lord who removes the distress of the surrendered, was pleased with Yama by his devotion. // 55

By means of the Sudarśana discus he will veil his divine power

in this supreme sacred field that must never be abandoned, covered with golden sand. // 56

Having deceived that Yama and sent him off to the abode of Yama,

and deeming it well, she then said to Brahmā standing before her: // 57
Śrī said:

“In the Kṛta age there will be a king named Indradyumna,

a devotee of Viṣṇu, a performer of all sacrifices, and skilled in the sacred treatises. // 58

Having come here, the best of kings will show great devotion;

to please the Lord, a thousand horse-sacrifices // 59

will be performed by that protector of subjects. For the sake of gracing him,

arising from a single log of wood, he will manifest fourfold. // 2.2.4.60

Viśvakarman will fashion the wooden images;

and you, propitiated by Indradyumna, will indeed consecrate them. // 61

O Grandfather, the fashioning and consecration

of the images in that form will truly correspond to us.” // 62

Having heard these words of Śrī, the four-faced [Brahmā] and Yama

both went to their respective cities filled with supreme joy, // 63

remembering again and again that majesty of the sacred field,

their bodies bristling with horripilation out of wonder and delight. // 64

Now, O sages, in that place, pleased by Indradyumna,

the glorious Lord bearing the conch and discus, resembling a dark raincloud, // 65

dwelling within the cave of Nīlācala, assuming a wooden body,

resides for the welfare of the world together with Bala and Subhadrā, // 66

accompanied by the Sudarśana discus fashioned of wood,

he who destroys the afflictions of those bowed in homage, an ocean of compassion. // 67

Upon seeing him, one is freed from the very firm bondage of sin;

the fruition of a multitude of good deeds arrives all at once. // 68

Behold, O best of sages, the treasure-trove of nectar for the three afflictions!

Many indeed are the divine and human descents of Viṣṇu, // 69

his exceedingly wonderful deeds and his majesty have been described;

yet because of familiarity, even the gods do not esteem humans. // 2.2.4.70

O brahmins, upon that wooden Hari,

the minds of gods, asuras, humans, gandharvas, serpents, and rākṣasas, // 71

and even of beasts, dwell—he who is the Self of all, bringing all happiness.

They live on the bliss of him whose nature is non-different [from the Self]; // 72

for Vedic speech says of Brahman: 'it is experienced right here.'

He destroys the sufferings of worldly existence and bestows imperishable bliss; // 73

therefore, Brahman made of wood is sung of in the Upaniṣads.

An image made of mere wood never gives liberation anywhere; // 74

O brahmins, uncreated reality is never attained through that which is created.

How could uncreated liberation come from created wood? // 75

Without a physical substrate, the sovereign power of Brahman is not perceived;

this supreme secret is the unexcelled abode of Viṣṇu. // 76

That extraordinary image was manifested as ordinary.

Where has an image ever been heard or seen to speak? // 77

He who possessed a wooden body then granted a boon to Indradyumna—

he who is the sole refuge of the poor and helpless, a crossing over the ocean of existence, // 78

whose feet are ever to be adored by all moving and unmoving beings, the supreme recourse.

[Take refuge in] Nārāyaṇa, the womb of the universe, the cause of creation and destruction,

the releaser from all sins, the shatterer of all calamities,

the dispenser of glories, the choice of all yogins,

the sustainer of all beings, the bearer even of the worlds,

the speaker of all languages, the rebuker of all evildoers,

the drier of all mud, Hari who has his refuge on the Blue Mountain (Nīlādri).

O sages, go for refuge indeed to that all-pervading Lord, who has no other refuge [above him]!

Though motionless and having a wooden body, he displays divine pastimes;

even by a slight devotion he forgives a hundred offenses of men.

Here I will tell you a story that destroys sin,

concerning the sport of the Supreme Self with a wooden body, O sages.

Born in Kurukṣetra, both a brahmin and a kṣatriya,

became companions and went about in affection, taking their food and amusements together.

Fallen from proper conduct, collectors of forbidden things, utterly deluded,

devoid of Vedic recitation and the vaṣaṭ call, abandoned by the svadhā and svāhā utterances,

unworthy vessels for virtue, corrupted by great sins,

eating wine, dwelling together with courtesans, filled with lust,

thought for the next world never occurred to them even in a dream.

Living in this manner, they passed half of their lifespan.

Once, as they wandered, they came upon a sacrificial enclosure,

hearing from afar enchanting hymns and the sound of the scriptures.

Seeing all those various rites enjoined by the Vedas, O brahmins,

those two unrighteous men then developed faith in the path of righteousness.

Remembering their own castes, the two, Puṇḍarīka and Ambarīṣa,

censuring their own wicked conduct, spoke to each other:

“How shall we two cross over the terrible ocean of misdeeds

accumulated intentionally in this very life, never decaying?

Indeed, no scripture knows what misdeed we two have committed;

an expiation for such dread [sin] as we have heaped up is very hard to find.

Nevertheless, approaching these brahmins gathered in the assembly, most devoted to Brahman,

having resorted to them with prostrations, let us ask here for an expiation.”

Having so decided, the two saluted the brahmins and questioned them,

duly confessing each their own impurities again and again.

Hearing their words, those excellent brahmins closed their eyes;

they did not speak anything, looking at one another with astonished faces:

“Ah, most terrible deeds have been amassed by these two wicked souls,

in which scripture is not competent to lay down a step for expiation!

Therefore, we are not able to provide an expiation for these two.”

In their midst was an eminent leader of the assembly, an eminent Vaiṣṇava,

whose impurities had been completely destroyed by the greatness of devotion to the Blessed Lord.

Smiling, that best of those who know speech spoke this word to them: