Skanda Purana 3.1.18

Śrī Sūta said:

Having performed ritual ablution in this sacred ford of the jar-born [Agastya], a man

should then go to the holy Rāma-kuṇḍa for the sake of release from sin.

The pool of Raghunātha is holy, O twice-born ones, and destroys sin.

A sacrifice performed on the bank of Raghunātha's pool with small sacrificial gifts

yields complete fruit, as do recitation of the Veda and silent prayers.

Even a mere fistful given on the bank of Raghunātha's pool, O twice-born ones,

if bestowed upon a knower of the Veda, becomes multiplied infinitely.

Regarding the Rāmatīrtha, I shall tell, O best of sages,

a most holy narrative that destroys all sins.

An eminent brahmin named Sutīkṣṇa, a sage with restrained mind,

a disciple of Agastya and meditator on the lotus feet of Rāma,

performed very severe austerity on the bank of the pool of Rāmacandra,

reciting the six-syllabled mantra of which Rāmacandra is the presiding deity.

Unwearied, he recited five thousand times every day this king of mantras;

he recited while performing ritual ablutions in the waters of the pool of Raghunātha,

eating begged food, eating in moderation, with anger conquered and the senses controlled.

In this manner, O best of brahmins, Sutīkṣṇa spent a long time.

Then once that sage, constantly meditating on Rāma in his heart,

praised Rāmacandra accompanied by Sītā with devotion.

Sutīkṣṇa said:

Salutations to You, Lord of Janaka’s daughter! Salutations to You, beloved of Hanumat!

Salutations to You, consecrated to protect the sacrifice of the sage Kauśika!

Salutations to You, son of Kausalyā, and dear one of Viśvāmitra!

Salutations to You, breaker of Hara’s bow, served by the immortals,

slayer of Mārīca, sovereign king, destroyer of the life of Tāṭakā!

O foe of Kabandha, O Hari, son of Daśaratha, salutations to You!

Salutations to You, vanquisher of Jāmadagnya! Salutations to the destroyer of Khara!

Salutations to the master of Sugrīva! Salutations to You, slayer of Vālin,

dispeller of the fear and affliction of Vibhīṣaṇa, remover of impurity!

Destroyer of the sorrow of Ahalyā, salutations to You, elder brother of Bharata!

Homage to the destroyer of the ocean's pride, who built a bridge across it! 15

Homage to you, the saving Brahman, homage to you, elder brother of Lakṣmaṇa!

Homage to you, slayer of demons, crusher of Rāvaṇa! 16

To you, bearer of the bow Kodaṇḍa, provider of all protection!

Praising Rāma daily in this manner, that sage Sutīkṣṇa 17

spent his time unceasingly, his intellect fixed on Rāmacandra.

As he was thus repeating the six-syllable mantra of Rāma, 18

and praising Rāmacandra with this hymn of praise, O you of noble vows,

and taking his ritual ablution daily in the sacred ford of Raghunātha, 19

unwavering, exceedingly pure devotion to Rāmacandra arose [in him].

Non-dual knowledge arose, characterised solely by the inner Self; 20

knowledge of the three Vedas without studying [them], and likewise understanding of what had not been heard;

and capacity to enter into another's body arose, O twice-born; 21

the power to travel through the sky, and skill in the arts;

thorough knowledge of treatises unheard, without a teacher; 22

movement through all the worlds without impediment;

the sight of objects beyond the senses, and conversation with the gods; 23

and knowledge of the affairs even of ants and other creatures, O twice-born;

movement likewise into the worlds of Brahmā, Viṣṇu, and Mahādeva; 24

and independent movement throughout the fourteen worlds.

All these and other [powers], attainable by yogins, O best of men, 25

belonged to Sutīkṣṇa, O brahmins, through his devotion to the sacred ford of Rāma.

Such is the power of that sacred ford: destroying heinous sins, 26

granting great supernatural perfections, meritorious, destroying untimely death,

bestowing enjoyment and liberation to mortals, destroying the suffering of hell, 27

ever bestowing devotion to Rāma, the cause of cutting off transmigration.

Having installed a great liṅga on its bank, the best of the Raghus 28

worshipped that liṅga out of a desire to show grace to the world.

Having bathed in that highly meritorious sacred ford of Rāma, through the sight of that liṅga 29

liberation itself comes to men, to say nothing of other glorious powers.

Having bathed there and seen Śiva, Dharmaputra in ancient times, O twice-born, 30

was instantly freed from the guilt arising from speaking an untruth.

The seers said: / Why was an untruth spoken by Dharmaputra, O son of Sūta,

for the pacification of whose guilt he bathed in the exceedingly purifying sacred ford of Rāma? 31

The venerable Sūta said:

I shall tell you, O seers, how an untruth was spoken in battle 32

by Dharmaputra deceitfully, which was removed at the sacred ford of Rāma.

Formerly, O brahmins, between one another—the Pāṇḍavas headed by Dharmaputra 33

and the sons of Dhṛtarāṣṭra led by Duryodhana—

incurring great enmity for the sake of the kingdom, O best of brahmins, 34

and having assembled on Kurukṣetra together with a vast army,

the heroes, who never retreated in battles, fought in the war. 35

Having fought for ten days, the son of Gaṅgā fell to the earth.

Then for five days more, the powerful teacher Droṇa, 36

endowed with great strength and valor, fought with Dhṛṣṭadyumna.

Discharging numerous divine missiles and weapons, the teacher Droṇa of great strength 37

and prowess afflicted the Pāṇḍava army.

Then Dhṛṣṭadyumna, the hero knowing divine weapons and endowed with great strength, 38

cleaved Droṇa's army in many ways with a shower of arrows.

Droṇa then showered Dhṛṣṭadyumna with rains of arrows; 39

and Arjuna's army, intensely afflicted by the shower of Droṇa's arrows,

overcome with fear, fled in the ten directions, O best of twice-born. 40

Then Arjuna, best of chariot-warriors, fought with Droṇa in the battle.

As those two, Vijaya and Droṇa, who were skilled in war, were engaged in battle there, 41

the sky became crowded with the gods who had assembled to watch.

On earth there was no comparison for the battle between Droṇa and Phālguna, O brahmins. 42

The battle between the teacher and pupil, both filled with fury, took place:

the battle of Droṇa and Phālguna was like that of Droṇa and Phālguna [alone]. 43

Then Droṇa highly esteemed in his mind the prowess of Arjuna.

Then Droṇa, [facing] his dear pupil Phālguna of great heroism,

The valiant [Droṇa], leaving aside [Phālguna], fought against the Pāñcāla army.

One hundred and twenty thousand

kings, together with their elephants and horses, did Droṇācārya slay in the battle.

Then Dhṛṣṭadyumna, enraged, struck Droṇa with arrows;

and Droṇa, seizing a halberd, struck Dhṛṣṭadyumna.

In the battle he pierced him with sharp arrows resembling tongues of fire;

there Dhṛṣṭadyumna, struck by arrows, turned his back.

Then Vṛkodara, approaching Dhṛṣṭadyumna who had lost his chariot,

placed him upon his own chariot and then addressed Droṇācārya:

"Vile brahmins, dissatisfied with their own duties and trained in weapons—

if they, cruel as they are, would not fight, kings would not perish in battle!

For non-violence has always been declared the supreme duty of brahmins;

it is the hunting tribes that protect wife, sons, and others through violence.

Standing in battle for the sake of a single son, you have slaughtered many kings,

and yet that son of yours, O brahmin, lies slain on the battlefield!

Even so, you feel no shame, nor does sorrow arise in you here."

Having heard this speech of Bhīma, [and hearing it confirmed] as truth from Yudhiṣṭhira,

he dropped his own weapon and fell upon his chariot.

Droṇācārya, knowing yoga, then sat in fasting unto death, O twice-born ones.

Perceiving that opportunity beside Droṇācārya,

[Dhṛṣṭadyumna], sword in hand, rushed on the battlefield to sever his head.

Though held back by the son of Pṛthā and others, he advanced to sever his head.

Because of [Droṇa's] mastery of yoga, a light went upward from Droṇa's head into the sky,

witnessed in the battle by Kṛṣṇa, Arjuna, Kṛpa, the son of Dharma, and others.

From his lifeless body [Dhṛṣṭadyumna] cut off Droṇa's head.

When the son of Bharadvāja was slain in battle, the Kauravas fled in terror,

while the Pāṇḍavas, Dhṛṣṭadyumna, and others then rejoiced, O brahmins.

Seeing that army fled, the son of Droṇa said to Suyodhana:

"Why is this army fleeing, O king, having cast away its weapons?"

Then King Duryodhana, unable to speak it himself,

urged Kṛpācārya to speak of Droṇa's death in battle;

then Kṛpācārya related the death of his preceptor to the son of Droṇa.

Kṛpa said:

"O Aśvatthāman, your father, the powerful one, slaying enemies by hundreds with the brahmāstra

in the fight, was dispatching them to the abode of Yama.

Seeing that prowess of his, exceedingly invincible, Keśava then,

skilled in speech, spoke words to the Pāṇḍavas, O best of brahmins.

Keśava said:

"O Pāṇḍavas, there is a means to conquer Droṇa, who is unconquerable in battle:

'Droṇa, your son Aśvatthāman has just now been slain in battle'—

if an authoritative person who speaks the truth would say this,

Droṇa would instantly turn back from battle, casting aside his weapon.

Therefore Dharmarāja should now speak this false report;

otherwise, Droṇa, who is skilled in battle, cannot be conquered.

If an enemy cannot be conquered through righteousness, one may conquer him even by abandoning righteousness."

Hearing these words of Keśava, Bhīma, the son of Pṛthā,

approached your father and spoke the false word:

"Droṇa, Aśvatthāman has been slain; he has fallen just now in this battle!"

Droṇācārya, however, did [not] believe his word to be true.

Distrusting it, he then approached the son of Dharma and said:

"O son of Dharma, has my son Aśvatthāman now been slain in the fight?

Tell me today, for you are considered one who speaks the truth."

The son of Dharma was afraid of untruth, yet eager for victory over the enemy.

"What should I do now?"—thus his mind wavered like a swing.

Seeing an elephant named Aśvatthāman slain by Bhīma,

"The mighty Aśvatthāman has been slain today in the combat by Bhīma"—

thus spoke the son of Dharma to Droṇa by deceitful speech.

Hearing that, your father cast down his weapon and turned back from the fight.

Then the son of Dharma added only: "[It was] an elephant."

[Saying,] "A weapon once cast aside, I shall not take up again in battle," he [abstained].

Your father, the mighty Droṇa, again vowed, dear child:

"I will not take up the weapon again in battle once abandoned." / Therefore, afraid of breaking his vow, he did not take up his weapon.

Then, seeing Dhṛṣṭadyumna, your father, knowing him to be his death,

resolved on dying by fasting upon the seat of the chariot; that knower of yoga

lay down, absorbed in deep meditation, restraining his vital breaths, silent.

Then, splitting through the top of his head, his vital breaths departed in an instant.

Then, child, as Droṇa was dead, with a sword,

seizing the hair [of his head] with his hand, Dhṛṣṭadyumna cut off that head in battle.

"Do not kill him!" all the warriors headed by Arjuna said.

Though restrained by all, he killed your father from the side.

Śrī Sūta said:

Hearing that his father was killed, weeping for a long time, O brahmins,

Aśvatthāman, blazing there with great rage, then spoke these words:

"He who, having spoken a lie, caused my father to lay down his weapon—

that son of Pṛthā, and the other Pāṇḍavas today, [I will kill].

And he who, seizing the mass of hair, struck off the head of one who had laid down his weapon—

that son of Pṛṣata, too, I shall soon slay through deceit.

Let the Pāṇḍavas along with Kṛṣṇa witness my prowess!"

Thus Aśvatthāman made a terrible vow there, O brahmins.

Then, when the sun had set, all those kings,

on both sides, Droṇa being slain, entered the pavilion of tents.

In eighteen days, the battle came to an end in this way.

Having slain Śalya, Karṇa, and others, then those headed by Duryodhana,

the sons of Dhṛtarāṣṭra, in battle, King Yudhiṣṭhira, the son of Dharma,

performed according to rule the funeral rites

of his own [kin] and of his enemies who were dead, O brahmins, along with the brahmins headed by Dhaumya.

Having saluted Dhṛtarāṣṭra, all the Pāṇḍavas gathered together,

permitted by Dhṛtarāṣṭra, surrounded by the people who had survived the slaughter,

reached Hāstinapura and entered their own palace.

Then, when a few days had passed, the citizens, it is said,

along with sages headed by Dhaumya, for the great-souled son of Dharma—

the foremost sages began to perform the royal consecration.

When the royal consecration of that son of Dharma was underway,

a bodiless voice then addressed the delight of Dharma:

"O son of Dharma, highly fortunate one, affectionate even to enemies!

Do not undergo the royal consecration; you are not fit for the protection of the kingdom,

since you, uttering an untruth under the guise of truth to the preceptor, the best of brahmins,

caused him who had laid down his weapon to be killed in battle, O king, shamelessly.

Therefore, an abundance of sin exists in you, O delight of Dharma.

Without performing an expiation for this, in the duty of protecting the kingdom

there is no eligibility. Therefore, perform an expiation!"

Having spoken thus, that bodiless voice then ceased.

Then King Yudhiṣṭhira, the son of Dharma, deeply distressed at those words, [thought]:

"I am a fool, rash, cruel, treacherous, deluded by greed!

Desiring a trifling kingdom, I committed such a sin.

For the purification of this sin, what shall I do? What is my recourse?

What gift shall I bestow, or where shall I go?"

While that king, the son of Dharma, was overcome with grief in this manner,

Vyāsa, Kṛṣṇa Dvaipāyana, arrived near him.