Skandapurana 2.8.6

Agastya said:

To the west from that confluence, situated on the bank, O brahmin,

is that which is famed as Sītākuṇḍa, which grants the fruit of all desires.

Bathing where, O brahmin, a man is freed from all sins,

that pool was indeed made by Sītā herself,

and by the granting of a boon by Rāma, it was made a treasury of great fruit.

The venerable Rāma said:

"Hear, O Sītā! I shall declare what its māhātmya is on earth.

I tell of this pool of yours out of love for you, O fortunate lady!

Bathing, giving, recitation, offering into fire, or austerity performed here,

all attains imperishability according to the injunctions, O lady of pure smiles!

Bathing there especially on the fourteenth of the dark fortnight of Mārgaśīrṣa,

removes all sin, O goddess, for men who bathe at all times."

Thus Rāma, dear to his subjects, granted the boon to Sītā.

From that time forth, that sacred ford exists everywhere on earth,

known as Sītākuṇḍa, exceedingly wondrous to people.

A man who bathes in that sacred ford surely attains Rāma.

By bathing, giving, and especially austerity there,

with perfumes, garlands, incense, lamps, and various abundant offerings,

having fully worshipped Rāma and Sītā, he becomes liberated—there is no doubt about this.

One should bathe in the month of Mārgaśīrṣa; no dwelling in a womb occurs [for him].

Bathing at other times as well, a man goes to the world of Viṣṇu.

On the pleasant western bank belonging to the all-pervading Viṣṇu-Hari, O brahmin,

there is the god named Cakrahari, who grants the fruit of all desired things.

The greatness of that Cakrahari, O brahmin, cannot

be described by mortals, even by wise men who are foremost among the intelligent.

Then, to the western side, is the holy [shrine] named Harismṛti,

the renowned sanctuary of Viṣṇu that grants the fruit of the supreme truth,

by the mere darśana of which one is freed from all sins.

From the darśana of the two of them depart the sins of those embodied beings,

as many sins as people commit on earth.

Formerly, when an exceedingly terrible battle between the gods and asuras arose—

The gods were defeated in battle by the Daityas, who were arrogant with pride born of boons.

As those gods were fleeing, Hara, their leader,

stayed them all and, placing the lotus-seated Brahmā at the forefront,

approached Viṣṇu, who sleeps upon the Milk Ocean, lying on the couch of Śeṣa,

with Lakṣmī seated at his side, her hands holding his lotus feet,

whose greatness was sung aloud by the best of sages, Nārada and the rest,

who was constantly praised with folded hands by Garuḍa standing before him,

whose garments were marked with fine spray from the surging waves of the Milk Ocean's waters,

who shone with a necklace of bright pearls as vast as a host of stars,

dressed in yellow garments, suffused with an expression radiant with a gentle smile,

wearing large ear-rings on both ears, bright with pearls,

resembling a pure creeper of jewels dwelling in Śvetadvīpa,

wearing a supreme crown and a circlet of rubies,

like a second sun driving away the terror of Rāhu,

bearing the radiant disk of the Kaustubha, reddish like coral,

like the supreme conception for the creation of the four-faced Brahmā;

subdued in mind, he swiftly went to him for refuge, praising him thus.

At that moment, Śambhu, together with all the hosts of gods,

became composed and praised Viṣṇu, the conqueror of the enemies of the gods.

Īśvara said:

O Garuḍa who carries [beings] safely across the ocean of worldly existence, giver of happiness,

homage to Hari, the moon who dispels the intense darkness of delusion!

The crest-gem of flashing consciousness, the moonlight of harmony in the mind,

flowing through the garden of the mind—to that devotion to the Lord I take refuge!

The power whose enthusiasm shines in effortless play, pervading the three worlds,

she who is the primordial source of existences, or the Vaiṣṇavī energy of beings.

For creatures poised on the edge of a lotus leaf tossed by the wind

and on the verge of falling, remembrance of Hari is the sole stability.

Homage to you whose nature is the sun, who wear a garland of rays of consciousness,

who cause the unfolding beauty of the heart's lotus-bud!

Homage to him who is self-controlled, ever the refuge of yogins,

to the Supreme Lord beyond splendor and beyond darkness!

Homage to the sacrifice, the consumer of the oblation, whose form is the Ṛg, Yajur, and Sāma Vedas,

who are endowed with the divine, virtuous hosts sung by Sarasvatī!

To the peaceful one, the treasure of dharma, the knower of the field, whose nature is immortality,

the foundation of yoga for disciples, homage to the sole cause of individual souls!

Homage to the terrible one, the controller of illusion, the thousand-headed!

To him whose nature is yogic sleep, from whose navel-lotus the creator of the world arose,

homage to him whose form is water, the cause of the maintenance of the world!

To him who is known through effects, the mighty, the soul, the supreme self,

the protector, the life-breath of living beings, homage to the all-pervading creator!

To the haughty one in the body of a lion, who works the destruction of the Daityas,

to valor, of boundless mind, who sustains the being of the universe, homage!

To the destroyer of the thick darkness of ignorance, which is the cause of worldly existence,

of inconceivable splendor, secret, Rudra, intensely frightening, homage!

To the calm one, the bestower of the state of absolute liberation where waves have ceased,

transcending all existence, homage to the one whose self consists of everything!

Dark as the petal of a blue lotus, radiant with the charm of shimmering filaments,

bearing the Kaustubha, I praise Viṣṇu, an elixir to the eyes.

Agastya said:

Thus praised, gracious in spirit, the boon-granting deity with Garuḍa on his banner,

full of compassion, showered all the gods with the nectar of his gaze.

He addressed sweet words to the gods bowed down in modesty:

The Blessed One said:

O gods, I know through meditation your entire intention:

your position has been overrun through valor by the Daityas, insolent from war.

You were deprived of power, and your splendor was conquered by the powerful enemies.

Now, however, I shall perform austerity for your strength.

Going to the city of Ayodhyā, I will perform supreme austerity

in secret, for the increase of your fiery vigor and the pacification of the Daityas.

You also, pure of mind, must perform severe austerity.

O gods, go quickly to Ayodhyā for the destruction of the Daityas!”

Agastya said:

Having spoken thus, the god whose mount is Garuḍa vanished from the gods.

Having quickly gone to Ayodhyā, he performed supreme austerity.

When, becoming hidden, O wise one, for increasing the fiery power of the gods,

the god attained renown by the name Guptahari.

Where previously from the palm of Hari's hand as he arrived

that discus named Sudarśana slipped, he is commemorated by that as Cakrahari.

Merely by the darśana of both of them, one is freed from all sins.

By the power of Hari, the gods, possessed of mighty fiery energy,

having conquered all the Daityas in battles and having regained their own stations,

shone with immense joy, having then tormented the asuras.

Then, having all assembled quickly, headed by Bṛhaspati,

all the gods bowed to his lotus feet adorned with garlands of their diadems;

then they eagerly came to Ayodhyā to behold Hari.

And having arrived, hearing of his respect for various virtues,

having worshipped him with pure sentiments and bowed with cupped hands,

established in meditation, meditating on Hari with one-pointed mind,

Beholding them who had arrived and made obeisance with devotion at his feet,

the yellow-robed Janārdana, the soul of the universe, pleased, spoke:

The Holy One said:

“Hail, O gods! By good fortune you have met together today after a long time.

What wish of yours, O gods, shall I now fulfill?

Tell that to me quickly, fearless without delay!”

The gods said:

“O Blessed One, Lord of the gods of gods, by you now in every way

all our work has indeed been accomplished and fulfilled, O Lord of the world!

Even so, you must always abide eternally here, O all-pervading God,

for our protection, having subdued the path of the senses;

in this very way, destruction of the hostile faction must always be wrought.”

The Holy One said:

“I will do this: the total conquest of your enemies.

I shall constantly cause the increase of the fiery splendor of you glorious ones, O gods.

And this story shall always attain supreme fame in the world.

By the name Guptahari, this god shall become renowned in the universe;

this supreme secret place of mine shall attain renown.

Whatever best among living beings performs here worship, sacrifice, recitation, and the like

with supreme devotion, he goes to the highest state.

Whoever gives a gift here according to his capacity, with senses subdued,

having attained matchless heaven, he never grieves.

Here, for my pleasure, O gods, by living beings desiring righteousness

a cow accompanied by its calf must be given diligently according to rule:

with gold horns, silver hooves, draped in two cloths,

with a bronze milking vessel, a copper back, endowed with many good qualities,

with a jeweled tail, rich in milk, adorned with bells as ornaments,

worshipped with fragrant sandalwood paste, flowers, and the like, very gentle, with immortal offspring;

to a twice-born who knows the Veda, virtuous, pure of self,

devoted to Viṣṇu, learned, and delighting in non-cruelty—

and the cow should be given to a brahmin; [the donor] enjoys happiness everywhere.

It must not be given to someone who is a twice-born merely by birth; he would bring the giver down.

For my pleasure it must be given here with a pure inner self.

And by those devoted to devotion to me, who have bathed here for complete purification,

heavenly states are attained eternally, and liberation rests in the palm of their hand.

Likewise, an excellent gift should be given for my pleasure at the seat of Cakrahari,

and silent recitation, fire offerings, and the like must also be performed diligently by men.

You also, O best of beings, undertake a pilgrimage according to rule

from this place of Guptahari near the auspicious confluence,

in the western part, measured at three yojanas from Gopratāra,

where the Sarayū meets the Ghargharā river with its undulating waters.”

Having performed ritual ablution here according to rule, one should carefully behold here

the deity named Guptahari, who grants the fulfillment of all desires and purposes. (69)

Agastya said:

Having spoken thus, the imperishable god wearing yellow garments vanished.

The gods too, having properly and diligently made the pilgrimage,

stayed constantly in Ayodhyā, captivated by Hari's virtues. (70)

From then on, O best of brahmins, that place became renowned on earth.

The annual pilgrimage should take place especially on the full moon of Kārttika,

preceded by ritual ablution at the confluence, of the all-pervading Guptahari there.

And at this sacred ford Gopratāra, situated at the Sarayū and Ghargharā,

having bathed, this deity who bestows the fruit of all desires is to be worshipped. (72)

Likewise, a pilgrimage to Cakrahari should be made with great effort

by men during the bright fortnight of Mārgaśīrṣa on Hari's lunar day. (73)

He who makes the pilgrimage in this manner rejoices in the world of Viṣṇu. (74)

Śrī Sūta said:

When the pitcher-born sage had thus spoken and paused,

Kṛṣṇa Dvaipāyana Vyāsa spoke again, filled with wonder: (75)

Vyāsa said:

O brahmin, O rich in austerity, this most marvelous narrative

you have told, by which my mind has been filled with wonder. (76)

Tell me in detail the supremely wonderful māhātmya. (77)

[Agastya said:] / Hear the supremely wonderful confluence-māhātmya, O best of brahmins; / as heard from the god Skanda, I shall relate it fully to you. (78)

One hundred thousand million, and ten thousand million

sacred fords, at the confluence of the river Sarayū and the waters of the Ghargharā,

dwell perpetually, O brahmin; this has been understood by me from Skanda. (79)

The presence of deities, gods, siddhas, and yogins,

and of Brahmā, Viṣṇu, and Śiva, is established there at all times. (80)

A man who has bathed composed in mind in the water of that confluence,

having gratified the ancestors and gods, and having given gifts according to his capacity, (81)

having offered oblations with a Vaiṣṇava mantra, pure—whatever fruit he obtains,

hear that now with single-minded focus, O brahmin, as I tell it to you: (82)

The merit of a thousand horse sacrifices and a hundred Vājapeyas,

or the giving of gold at the great sacred field of Kurukṣetra when the sun is seized by Rāhu—

that [same] merit accrues every single day. (84)

On the new moon, on the full moon, and on both twelfth lunar days,

at the solstice, and during Vyatīpāta, ritual ablution grants the world of Viṣṇu. (85)

Even if a man should stand on one foot for a thousand yugas,

bathing at the confluence according to rule on the full moon of Pauṣa is not different from that. (86)

And whatever man hangs head downward for ten thousand yugas,

for self-restrained men who bathe with pure waters at the confluence, (87)

whatever reward arises for men cannot [be matched] even by hundreds of sacrifices. (88)

Ritual ablution in the month of Pauṣa especially yields abundant fruit. (89)

Whoever performs ritual ablution with reverence especially in the month of Pauṣa,

whether a brahmin, kṣatriya, vaiśya, śūdra, or one of mixed caste,

goes to the realm of Brahman, from which there is no return. (90)

Whoever offers an excellent lamp rich in ghee in the month of Pauṣa,

according to rule and with faith, O brahmin, hear also what fruit is his: (91)

Sin acquired across many births, whether small or even great,