Skandapurana 2.8.7

Agastya said:

I shall tell of another sacred ford, known as Kṣīrodaka.

It lies northwest of Sītākuṇḍa, beautiful in its virtues,

a sole resting place for an accumulation of merit, destroying all sorrows. (1)

In former times King Daśaratha, with due regard,

duly performed a sacrifice there called the Putreṣṭi for the sake of obtaining sons. (2)

Joyfully he completed the sacrifice with lavish gifts.

At the conclusion of the sacrifice, the Consumer of sacrificial offerings appeared there in embodied form, (3)

holding in his hand an unsurpassed golden vessel filled with the oblation.

In that oblation the supreme splendor of Viṣṇu was blended;

dividing it fourfold, the king gave it to his wives. (4)

Where that milk-food was obtained, so exceedingly hard to attain,

that place is celebrated as Kṣīrodaka, destroying sin,

manifest through its water, exalted, and granting fruit. (5)

Having bathed there with devotion, a wise person with conquered senses

attains all desires, and sons of great learning. (6)

Steadfast in vows on the eleventh lunar day of the bright half of the month of Āśvina,

bathing there according to rule and giving according to one’s means to a twice-born, (7)

and worshiping Viṣṇu duly, one attains all desires.

Know that a person duly obtains sons and righteous deeds. (8)

Resting southwest from that place of Kṣīrodaka,

celebrated is the pool of Bṛhaspati, adorned with magnificent flags and canopies, (9)

calming all sins, rippling with the nectar of merit,

where the Guru of the gods visibly made his abode. (10)

And Bṛhaspati of noble intellect performed a sacrifice there according to rule.

Endowed with various throngs of sages, delightful, granting many fruits,

provided with the shade of fine leaves, that pool is hard for sinners to reach. (11)

Even the gods headed by Indra, having carefully bathed there,

attained the desired fruit of their minds, full of beauty and generosity. (12)

By bathing and giving gifts there, a person is freed from sin. (13)

On the fifth lunar day of the bright half of Bhādrapada, a pilgrimage there bears fruit;

at other times too, bathing on Thursday yields great fruit. (14)

Whoever performs the worship of Bṛhaspati and Viṣṇu there,

freed from all sins, rejoices in the world of Viṣṇu. (15)

Whoever suffers affliction from Bṛhaspati due to his transit,

must perform a bath there according to rule, preceded by a formal intention. (16)

Having performed a fire offering, an image of the Guru fashioned of gold,

invested with yellow garments, should indeed be given while standing in the water (17)

to a knower of the Vedas who is exceedingly pure, after having bathed, to remove the affliction;

and one should have a fire offering made there according to the rule of planetary recitation. (18)

When this is done, the planetary affliction undoubtedly vanishes. (19)

To the south of it, O best of sages, is the supreme Rukmiṇīkuṇḍa,

which goddess Rukmiṇī, Kṛṣṇa’s beloved, made herself. (20)

Viṣṇu himself then made his abode in the water there;

by granting a boon out of affection, it was rendered excellent for his wife. (21)

Bathing there, as well as giving, offering oblations with Vaiṣṇava mantras,

worship of brahmins, and worship of Viṣṇu, a restrained person should perform. (22)

An annual pilgrimage should be undertaken there with great effort,

especially on the ninth lunar day of the dark half of Kārttika, for the removal of all sins. (23)

A childless person becomes endowed with sons after making the pilgrimage, there is no doubt.

A bath should be performed with devotion by women or by men. (24)

Having enjoyed all pleasures, one rejoices in the world of Viṣṇu.

One should bathe there especially with the desire for prosperity. (25)

A human being obtains every desire by bathing there,

and should give gifts according to one’s means for the gratification of Rukmiṇī and the Lord of Śrī. (26)

Duly performed worship of brahmins should be done especially.

There one should meditate on the Lord of Lakṣmī, bearer of the conch, discus, and mace, (27)

clad in yellow garments, garlanded, praised by Nārada and others,

seated on Garuḍa, wearing a crown, adorned by the great Indra and others, (28)

with the Kaustubha jewel marked upon his chest, for the attainment of the fruits of all desires,

dark like the flax flower, with eyes spotless as the lotus. (29)

When this is done, one obtains without doubt all desired objects.

Having enjoyed happiness in this world, he rejoices in the world of Hari.

Beyond this, I will describe another sacred ford that removes sin,

which brings about the destruction of the sins of the Kali age and inspires faith.

Supremely purifying, peerless, granting the attainment of all desires and wealth,

known as Dhanayakṣa, it produces supreme confidence.

It is remembered as auspicious in the north-western direction of the Rukmiṇī pool.

There was vast wealth there belonging to the royal seer Hariścandra.

For its protection, a Yakṣa was stationed on high with great care.

When formerly the sage Viśvāmitra defeated

Hariścandra, the ruler of men who performed the supreme Rājasūya sacrifice,

he seized his entire kingdom accompanied by the fourfold army.

And that sage placed all the excellent wealth under his control.

For its protection, he diligently stationed a Yakṣa,

known as Pramanthura, an abode of delight and joy.

As he provided protection on all sides with great exertion,

the wise sage, who had conquered his senses, was pleased at a certain time.

Endowed with supreme affection, he spoke these sweet words:

Viśvāmitra said:

"Choose a boon quickly, O knower of righteousness, free from envy.

O steadfast one, I am especially pleased by your supreme devotion."

The Yakṣa said:

"If you grant me the boon I desire, O best of brahmins:

my body has become foul-smelling due to the curse of a king.

Be gracious to make it sweet-scented, O brahmin seer, O lord of sages!"

Agastya said:

When spoken to thus by the Yakṣa, the sage, whose eyes were fixed in meditation,

having considered that with such devotion, performed a consecration for him

with the water of the sacred ford according to rule, having respectfully formed his intention.

Thereupon, in an instant, he became possessed of an exquisitely fragrant body.

Having become so, the wise one, with folded palms, then spoke sweetly,

standing once more before him, bowed down in humility.

The Yakṣa said:

"Through your graces, O steadfast one, I have become fragrant-bodied.

O omniscient one, act so that this place attains renown;

by your grace, O brahmin seer, make an effort in that regard!"

Agastya said:

Addressed thus, having meditated for a moment with steady eyes,

the sage, gracious in soul, spoke to the Yakṣa with gentle speech:

Viśvāmitra said:

"O Yakṣa, this place will attain incomparable fame;

this sacred ford will attain renown as Dhanayakṣa.

Bestowing beauty upon the body, producing supreme confidence,

where, having bathed according to the prescribed rite, one casts off foul odor in an instant.

A ritual ablution should be carefully performed there by those desiring religious merit,

as well as giving according to faith and one's capacity, and especially worship of Lakṣmī.

By ritual ablution and giving there, especially for the pleasure of Lakṣmī,

and by the worship of the nine treasures, O one of good vows,

having enjoyed happiness in this world, he rejoices in the other world.

Mahāpadma, Padma, Śaṅkha, Makara, Kacchapa,

Mukunda, Kunda, Nīla, and Kharva are the nine treasures.

Even of these there will be a presence in this pool, O sinless one.

Indeed, worship of them especially yields abundant fruit.

The worship of the treasures and Lakṣmī should be performed amidst the water.

Food of various kinds should be given, and clothes of various sorts,

gold and other valuables according to one's ability; one should avoid deceit in wealth.

Secret giving should be carried out carefully with great diligence.

Fruits and gold especially are to be given.

Ritual ablution on the fourteenth day of the dark fortnight yields abundant fruit.

It should be performed with the highest faith by those endowed with abundant faith.

On the fourteenth day of the dark fortnight in Māgha, the annual pilgrimage should take place;

there, ritual ablution and especially the water offering to the ancestors [should be performed].

Saying, ‘May the universe, from Brahmā down to a clump of grass, be satisfied,’

he should duly offer three handfuls of water with [the sacred thread hung over] the right shoulder.

A man doing this, O yakṣa, is never deluded;

having bathed here he goes to heaven, having bathed here he becomes happy.

Having bathed here, O yakṣa, worship must be offered to you first;

by duly worshipping you, men obtain destruction of sin.

‘Homage to the lord of the Pramathas’ is declared to be the mantra for worship;

in the sacred ford, worship, hearing [the sacred lore], and other rites should be performed.

So too, O yakṣa, your worship especially [with the offering to] Nidhi and Lakṣmī [should be done];

the wise man who does this attains all desires.

One seeking wealth obtains wealth; one seeking a son obtains a son;

one seeking liberation obtains liberation: what is it that is not obtained here?

The man who, out of delusion, does not perform the ritual ablution, O yakṣa,

you shall take all his merit accumulated over the year.”

Having thus granted boons to him, Viśvāmitra, the lord of sages,

the best of sages and treasure of austerity, then disappeared.

From that time forward, that place attained supreme renown;

the entire ground of that sacred ford is made of gold,

inlaid with hosts of divine gems, and beautified all around;

a wise person who acts thus attains the supreme state.

To the north of Dhanayakṣa, O twice-born, is situated

the renowned Vasiṣṭhakuṇḍa, which always removes all sins.

There is the constant dwelling of Vasiṣṭha, who has great austerity as his treasure,

where Arundhatī of spotless vows always abides.

The wise and restrained man who, without slacking, performs ritual ablution here,

especially preceded by a śrāddha, obtains peerless merit.

The presence of Vāmadeva is right there, O sinless one;

both Vasiṣṭha and Vāmadeva must be worshipped with devotion.

The devoted wife Arundhatī, too, should especially be worshipped;

ablution should properly be performed according to rule, and gifts made according to one’s ability.

Attainment of the fruit of all desires is brought about; there is no doubt about this;

he who performs ritual ablution here becomes equal to Vasiṣṭha.

In the month of Bhādrapada, on the fifth day of the bright fortnight, observing strict vows,

the annual pilgrimage to it should be performed according to rule.

The worship of Viṣṇu should certainly be performed here with effort and faith;

his self cleansed of all sin, he is glorified in the world of Viṣṇu.

To the west of Vasiṣṭhakuṇḍa, O best of brahmins,

is the famous Sāgarakuṇḍa, granting the fulfillment of all desires and purposes,

where by ritual ablution and gifting one attains all desires.

Whatever merit one obtains through bathing in the ocean on a full-moon day,

a man bathing here on a festival day obtains that merit imperishably.

Therefore, one should bathe here according to the prescribed rule, if desiring a son;

on the full moon of Āśvina, one should especially perform ablution.

A wise man who does so is liberated from all sins;

having bathed here and given [gifts] according to his ability, a man goes to heaven.

To the southwest of Sāgara[kuṇḍa] is the excellent Yoginīkuṇḍa,

where the sixty-four yoginīs reside within the water,

granting the achievement of all aims to men and especially to women,

all giving the highest siddhi, giving the fruit of all desires.

In Āśvina, on the eighth day of the bright fortnight especially,

ritual ablution should be performed with effort by men to please the yoginīs.

Here, ritual ablution as well as gifting all become fruitful;

yakṣiṇīs and others are mastered here; of this there is no doubt.

To the east of Yoginīkuṇḍa is the excellent Urvaśīkuṇḍa,

where, having bathed, a wise man reaches Urvaśī in heaven.

Long ago, indeed, a wise sage named Raibhya, whose wealth was austerity,

wandered near the Himavat, abstaining from food and subduing his senses.

Seeing that vast austerity, the lord of the gods became afraid.

he respectfully dispatched Urvaśī to cause an obstacle to his austerity. (87)

Then, dispatched by him, she, walking with the grace of an elephant, went;

she dwelt near the Himavat mountains at the unsurpassed hermitage of Raibhya, (88)

in an arbor of blooming forest creepers where birds sweetly sang,

where deers' limbs were stilled by the sportive music of the Kinnarīs, (89)

tawny with the plucked filaments of punnāga, keśara, and aśoka flowers,

fashioned as if it were a second Golden Mountain by the Creator. (90)

She shone as the repository of all beauty of the flower-bowed god [Kāma]—

Urvaśī, a flowing river of the nectar of beauty that was far from ordinary. (91)

Adorned with white pearls against the gold of her bodily luster,

she was embellished with youth through the charm of her youthfulness. (92)

With the wavy white brilliance of the corner of her oblique eyes,

she made her lower lip resemble the hue of a fresh sprout. (93)

With a mango blossom hanging by her ear, rich in humming bees,

she was like a Pārijāta creeper arisen from the interior of nectar. (94)

Slender-waisted, broad-hipped, her breasts blooming in beauty,

she was like the power of the flower-bowed god whose arrows have been whetted. (95)

In that hermitage, the sage saw that large-eyed woman,

as if a woman's body fashioned by the Mind-born one [Kāma], who had been burned