Skandapurana 2.8.8

Agastya said:

Situated on the western bank from Ghoṣārkatīrtha, O sage among brahmins,

is the one known as Ratikuṇḍa, which always removes all sins,

where, through ritual ablution and gifting, one attains supreme loveliness.

In the western direction from that is the one named Kusumāyudha.

[there is] a famous, peerless pool for the attainment of all desires and purposes,

where, through ritual ablution and giving, a form resembling Kandarpa

a man attains according to the prescribed rules, O sage; of this there is no doubt.

Likewise, O brahmin, in the Ratikuṇḍa and the Kusumāyudhakuṇḍa,

whoever performs ritual ablution with faith becomes paramount in happiness.

Indeed, whatever couple performs ritual ablution in these two pools

are then celebrated like Rati and Kāma, ever beautiful.

Therefore, ritual ablution should be performed here according to rule by those desiring righteousness;

gifts should be given according to one's capacity for the gratification of Rati and Kandarpa.

Rati and Manmatha surely become pleased with him.

Where ritual ablution on the bright fifth lunar day of Māgha brings auspiciousness:

having first bathed in the Ratikuṇḍa, and afterwards in the Kandarpakuṇḍa,

ritual ablution should be performed diligently on that day, O brahmin, by a couple.

Worship of Rati and Kandarpa should be especially performed;

a brahmin couple should be honored with garments, ornaments, and the like;

one attains all desires—no doubt should be entertained in this matter.

With sandalwood, aloe, camphor, musk, saffron, and other offerings,

and with clothes and various flowers, one should worship the brahmin couple.

When this is done, there is no doubt of the gratification of Rati and Kandarpa;

that couple, O brahmin, attains equality with Rati and Kandarpa.

Situated to the west of the Kusumāyudhakuṇḍa,

known as Mantreśvara, that place is hard to attain on earth.

Having bathed in that sacred ford, and having beheld the all-pervading lord Mantreśvara,

there is no return for them, even after hundreds of millions of kalpas.

Anciently, Rāma, having accomplished the purpose of the gods and having performed spotless deeds,

met with Kāla and held counsel, [he] the lord of men.

Where, having mastered his senses, he bathed in order to depart for heaven,

there itself was installed the liṅga known as Mantreśvara.

To the north of that is a charming lake adorned with white and blue water lilies;

there ritual ablution and giving yield varied and excellent fruit.

On the fourteenth day of the bright half of Caitra, an annual festival is prescribed;

there, by ritual ablution, giving, and honoring brahmins,

one attains imperishable heaven—no hesitation should be had in this matter.

The greatness of Mantreśvara cannot by anyone,

O brahmin, be fully described, which bestows the highest fruit;

there has been no liṅga equal to Mantreśvara, nor will there be.

With fragrant flowers, incense, ointments made of blossoms, and the like,

it should be worshipped with effort, granting the fulfillment of all desires and purposes.

When this is done, without doubt liberation rests in his hand.

In that very same northern region, O sinless one, Śītalā resides;

having worshipped her, a wise man is freed from all sins.

Her worship is to be performed at all times, particularly on Mondays;

it must be undertaken with great diligence by men for the attainment of all ends.

When the danger of smallpox and the like arises for men,

proper worship should be performed, destroying fear of disease and other ills.

To the north of that, right there, is the goddess celebrated as Bandī,

by merely remembering whom there is no danger from fetters and the like.

Those who are bound by an angry king with chains, fetters, and the like,

by remembering the goddess Bandī, are truly liberated that very instant.

Her pilgrimage should be undertaken with care and effort by men;

especially on Tuesdays, she bestows the fulfillment of all desires and purposes.

With fragrances, flowers, and incense, and also with lamps, O one of good vows,

and with diverse food offerings, she should be worshipped with effort.

For the pleasure of Bandī, O best of sages, feeding of brahmins should be offered;

when this is done, there is no doubt that one will attain all desires.

To the north of that, right there, Cuḍakī is praised on earth;

she exists as the supreme embodiment of siddhi upon the remembrance of men.

In highly doubtful undertakings and when fear is at hand,

from remembering her, all success arises for men.

In front of her, a snapping sound with the thumb should always be made by men.

The offering of a lamp must be performed with effort by those of restrained mind.

Granting all desired wishes to men, the offering of a lamp is praised.

On every fourteenth day [of the lunar fortnight], a pilgrimage to her is prescribed.

Then, in the eastern direction, there is an excellent sacred ford,

celebrated as Mahāratna, the highest among all excellent sacred fords,

where by ritual ablution, gifting, and worship of twice-borns,

attainment of all undertakings and aims comes about; there should be no doubt here.

On the fourteenth day of the dark fortnight of the month of Bhādra, an annual pilgrimage is traditionally prescribed;

its principal pilgrimage is known as Mahāratnā.

Therefore, that unsurpassed sacred ford is known as Mahāratna.

Gifts should be made there that bring satisfaction to the twice-born.

Even women, O sage among brahmins, should observe a nocturnal vigil

for all kinds of happiness endowed with vigor and good fortune at all times.

Ritual ablution must be performed there with effort and faith by men.

Then, in the south-western direction, there is an auspicious lake named Durbhara

and also the Mahābhara lake, exalted through merit.

From bathing there, a person perpetually attains the realm of heaven.

Manifold wealth should be given, as well as garments of various kinds.

Having bathed in the two pools, worship of Śiva must be performed by men

endowed with supreme devotion and various devotional states.

Maheśvara is to be worshipped with auspicious perfumes and other offerings, and with flowers;

the blue-throated foe of Andhaka, who is to be worshipped even by yogins.

Meditating thus upon sinless Śiva along with [his consort], a self-controlled man,

swiftly obtaining all desires, resides eternally in the realm of Śiva.

Having done this, O brahmin, a man is freed from all sins

at the excellent sacred ford Mahābhara, and also at the one called Durbhara.

On the fourteenth day of the dark fortnight of Bhādra, whoever with faith

performs worship of Śiva according to the rules, and especially worship of twice-borns,

the person who does this with devotion resides in the realm of Śiva.

A wise man who acts thus is never bewildered.

And the eternal Viṣṇu and Rudra become exceedingly pleased with him;

by mere remembrance of them both, one is released from all sins.

Therefore, what is the use of speaking much, O brahmin? The unsurpassed sacred ford

is an allayer of the multitude of all sins and the bestower of all desires forever.

Beyond this, I shall declare another sacred ford that brings auspiciousness,

where a pilgrimage and likewise gifting cannot happen without good fortune.

To the north-east of the site of Durbhara is the great [shrine] named Mahāvidyā;

by darśana of it, perfections rest in the hand of men.

Having bathed in the lake before it, whatever person

looks upon Mahāvidyā with faith and devotion goes to the supreme state.

It is also known as a seat of perfection, producing complete conviction.

Worship is to be performed there with supreme devotion, O twice-born.

O brahmin, whatever person with self-restraint and faith [recites] a mantra, whether Śaiva or Śākta,

or Gāṇapatya or Vaiṣṇava,

and, having worshipped [her], continuously repeats it with one-pointed mind, O wise one,

his perfection becomes perpetual, and a wonder takes place, O twice-born.

Therefore, recitation and the like should be performed here without indolence.

On the eighth and ninth [days of the fortnight], there is a monthly pilgrimage.

Cooked food in abundance and fruits of various kinds should be given;

a ceremonial bath with milk should be performed, and she must be worshipped with effort.

Expulsion and other [sorceries], and fascination especially—

at this place even an evil mantra succeeds in a special way.

At this seat of perfection, supreme liberation [is won], or the highest subjugation [of others];

recitation, oblation, and gifting—all attain imperishability.

In the month of Āśvina, during the nine nights of the bright fortnight, O one of good vows,

by going there, O brahmin, a man is freed from all sins.

When formerly, having conquered Rāvaṇa, the terrorizer of the worlds,

the lord of the Raghu lineage returned, accompanied by Sītā and Lakṣmaṇa,

the heroic Bharata, going there on foot in longing for Rāma,

remained accompanied by his followers, endowed with supreme splendor.

There the divine cow arrived, appearing with milk flowing from her udders.

From her udders streamed milk endowed with manifold qualities.

Seeing that milk fallen upon the ground, the monkeys and rākṣasas

were struck with supreme astonishment, and all creatures drank it.

“What is this?” the best of Raghu’s line said to them, O king of kings:

“Vasiṣṭha knows all this; let us ask that sage.”

Thus addressed, they all stood before Vasiṣṭha;

with folded hands, placing the king at their head, they inquired.

Vasiṣṭha too, meditating for a moment, spoke to him calmly;

the sage addressed Raghava in front of everyone:

Vasiṣṭha said:

“Listen, O mighty-armed Rāma! This auspicious Kāmadhenu

has arrived out of affection for you, streaming milk from her udder.

Manifest in the midst of the milk, Rudra has come to see you,

the most excellent one who accomplished the purpose of the gods and conquered your enemies.

Worship him quickly near this pool!

You too, swiftly and with care, worship this auspicious Śiva,

renowned as Dugdheśvara, sacred in the pool of milk.”

Agastya said:

Then glorious Raghupati, according to the rite prescribed by Vasiṣṭha,

worshiped that liṅga known as Dugdheśvara.

Because that pool of the confluence of milk was honored by Sītā,

it then attained peerless fame as Sītākuṇḍa.

Men who bathe in Sītākuṇḍa and behold the lord Dugdheśvara

are freed from all sins; there is no doubt about this.

Here, bathing, recitation, oblation, and gift-giving attain imperishability.

Having worshiped Sītā and Rāma together with Lakṣmaṇa at Sītākuṇḍa,

and having worshiped Dugdheśvara, one attains all desires.

The annual pilgrimage is ordained on the fourteenth day in the month of Jyeṣṭha.

One skilled in compassion and righteousness who performs this according to the rule

goes to the supreme abode, reaching which one grieves no more.

To the east of that place is the great, auspicious tīrtha

fashioned by Sugrīva, situated near that treasure of austerity.

Where, having bathed and given gifts and diligently worshiped Rāma,

one obtains all desires on that very day.

In the western direction from there is the place called Hanumatkuṇḍa.

To its west, O brahmin, lies the lake of Vibhīṣaṇa.

By bathing in both, by giving gifts, and by worshiping Rāma,

one obtains all desires on that very day according to the rule.

This is that supreme, pure Ayodhyā, remembered as a treasure of dharma.

Thus addressed, all of them, led by Vibhīṣaṇa,

swiftly and with reverence inquired of the sage Vasiṣṭha with humility:

“O storehouse of austerity, tell us this most rare tale!

The supreme māhātmya of Ayodhyā that they speak of, O brahmin,

relate all of that swiftly, so that having heard this excellent māhātmya,

we may undertake the pilgrimage in proper order according to the rules.

Therefore, having compassion on us, tell it, O treasure of austerity!”

Vasiṣṭha said:

“Let all the sages listen to the wondrous greatness of Ayodhyā,

hearing which one is freed from all sins; there is no doubt about this.

This most secret, excellent kṣetra named Ayodhyā

is forever the cause of liberation for all living beings.

In this place, the perfected beings and gods, constantly observing the Vaiṣṇava vow,

bearing various marks, ever longing for the world of Viṣṇu,

practice supreme yoga with breath controlled and senses restrained,

in [this place] crowded with diverse trees, inhabited by various birds,

abounding in the beauty of lotuses and water lilies, adorned with lakes,

frequented by hosts of apsarases, ever attended and auspicious.

Indeed, living continually here in Hari’s sacred field is always pleasing [to them];

so believing, the devotees of Viṣṇu dedicate all their actions to Viṣṇu.”

Just as they attain liberation here, indeed not anywhere else [is it attained] in such a manner.

Therefore, this is the supreme sacred field, because it is the dwelling of Hari,

since this great sacred field named Ayodhyā is the highest. (88)

In Naimiṣa, Kurukṣetra, Gaṅgādvāra, and Puṣkara,

liberation is not attained in such a way, neither from ritual ablution nor from continuous service. (89)

As it is attained here, for that very reason it is distinguished above them.

Liberation may occur either at Prayāga or here, by taking refuge in Hari.

Even over all foremost sacred fords, this very one has been made the greatest. (90)

By sages of unmanifest marks, by all the Siddhas and great seers,

liberation is attained here, which is considered hard to attain elsewhere. (91)

Hari grants them supreme yoga and sovereignty,

and union with Himself, the desired highest station. (92)

Brahmā along with celestial seers, Śrī, Vāyu, the Sun,

likewise Śakra the king of gods, and whichever other celestial beings [there are], (93)

those great-souled ones respectfully worship Hari everywhere.