Skandapurana 3.1.26

Śrī Sūta said:

Having performed ritual ablution in Śaṅkhatīrtha, O best of brahmins,

mortals should then go in turn to Yamunā, Gaṅgā, and Gayā.

The great sacred ford named Yamunā, the unsurpassed Gaṅgātīrtha,

and Gayātīrtha destroy the great sins of mortals.

This triad of sacred fords is holy and renowned throughout all worlds;

it pacifies all obstacles and removes all diseases.

This triad of sacred fords indeed destroys all ignorance;

when ignorance has been destroyed, it likewise bestows knowledge upon men.

Long ago, the great king Jānaśruti, having bathed in these sacred fords,

attained supreme knowledge from Raikva, the best of brahmins.

The seers said:

O Sūta, knower of the true nature of all things, pupil of Vyāsa, highly intelligent one!

They are renowned as Yamunā, Gaṅgā, and Gayā;

why did this triad of sacred fords come to Gandhamādana?

And how did the royal seer Jānaśruti attain knowledge from Raikva

through ritual ablution in the triad of sacred fords? Tell us that, O Sūta!

Śrī Sūta said:

Long ago on Gandhamādana, a great seer named Raikva,

a treasury of austerities, lived while performing severe austerity.

Practicing austerity for a long time, that great sage Raikva

attained a long life by the great power of his austerity.

The great sage named Raikva was lame from birth.

Because of lameness, that sage was unable to go to sacred fords.

Whatever sacred fords there were on Mount Gandhamādana,

he would go to them due to their proximity, traveling only by cart.

Because that Raikva, the excellent sage, remained together with a cart [yugvan],

that ascetic is called Sayugvan in the world by Vedic scholars.

A cart is called 'yugvan'; he remained together with it.

That best of sages, the sage named Sayugvan,

possessed of complete knowledge, practiced austerity on Mount Gandhamādana.

In the hot season, standing amidst five fires, he performed great austerity;

in the rainy season, he remained in waters reaching up to his throat.

When his body had become emaciated by austerity, a skin disease arose in him;

day and night the lord of sages scratched the scabies.

Even while scratching the scabies, he did not abandon his austerity.

Then such a thought arose in the mind of that sage Sayugvan:

'Right now indeed, in Yamunā, Gaṅgā, and Gayā—

in this holy triad of sacred fords—a ritual ablution must surely be performed by me.'

Thinking thus, the sage then had another thought:

'I am indeed lame from birth; therefore, ritual ablution is difficult to attain.

I cannot travel too far by cart.

What shall I do now?' Reflecting thus, the great-minded one

determined what was to be done in order to bathe in the triad of sacred fords:

'There exists in me the power of austerity, irresistible and unassailable;

by that very power I will summon that triad of sacred fords here.'

Deciding this in his mind, facing east with senses restrained,

having sipped water three times, Sayugvan meditated for a moment without laxity.

By the power of his mantra, that great river Yamunā,

Gaṅgā the daughter of Jahnu, and that sin-destroying Gayā—

all three burst through the earth and suddenly rose up from Pātāla.

Assuming human forms and approaching Sayugvan,

they spoke, greatly rejoicing and gladdening that sage: / 25

“O Sayugvan Raikva, fortune to you! Cease from this meditation.

Drawn by your mantra, we have come here. / 26

What must be done for you by us? Speak that, O lord of sages!”

Hearing these words of theirs, the great sage Sayugvan / 27

quickly ceased from meditation and saw them standing before him.

Having duly honored them, Raikva spoke these words: / 28

“O goddess Yamunā, O Gaṅgā, O Gayā who destroys sin!

Establish your presence for me on Mount Gandhamādana, / 29

where you have emerged here, bursting through the earth.

Let those be holy sacred fords named after you.” / 30

Saying only “So be it,” they suddenly vanished right there.

From that time forward, those three sacred fords upon the earth / 31

are always sung of by people under those respective names.

Where Yamunā then burst through the earth and emerged, / 32

that is called Yamunātīrtha by the people.

From which cleft in the earth Jāhnavī suddenly arose, / 33

that is renowned in the world as Gaṅgātīrtha, destroying sin.

Where Gayā came forth assuming a human form, / 34

that very opening in the earth they call Gayātīrtha.

Thus this triad of exceedingly holy, unsurpassable sacred fords / 35

suddenly arose from the earth by the power of Raikva's mantra.

Those best of men who perform ritual ablution in this triad of sacred fords, / 36

for them there will be the destruction of ignorance, and knowledge will arise.

There in that triad of sacred fords drawn by his own mantra, the sage, / 37

performing his ritual ablution daily, passed the time.

At that very time, the great king Jānaśruti, / 38

the grandson of the royal seer named Putra, solely devoted to righteousness—

because food and other gifts were then given by him to supplicants with deep faith, / 39

therefore in the world people call him “Śraddhādeya” (one who gives with faith).

Because abundant speech regarding food and other provisions of this king / 40

took place in his house for the satisfaction of hungry supplicants,

therefore he is called “Bahuvākya” (of much speech) by all supplicants. / 41

He, King Pautrāyaṇa, the mighty son of Jānaśruta,

was fond of guests, and likewise he gave abundantly. / 42

In cities, in realms, in villages, and in forests,

at all crossroads, and everywhere along highways, / 43

he arranged hospitality endowed with abundant food and drink,

accompanied by soups, vegetables, and the like, for the satisfaction of the supplicants. / 44

“O supplicants, partake here of all the food, drink, and the rest!”

Thus he proclaimed in various human settlements. / 45

Of that very king, fond of guests and generous in giving,

ardent in giving to supplicants, the virtues were renowned everywhere. / 46

Now, as this Pautrāyaṇa lived in a multitude of virtues,

the illustrious divine seers, desiring his grace, / 47

assumed the form of swans at night during the hot season,

and, having swiftly formed a delightful flock, came into the sky. / 48

Above that ruler of the earth, who was standing at the window of his palace,

they flew up and passed by rapidly on high with swiftness. / 49

Moving behind those swans that were flying swiftly,

one swan, addressing the leading swan at that time, / 50

spoke these words derisively, as the king was listening:

“O Bhallākṣa, Bhallākṣa! O swan going ahead! / 51

Inside the palace right ahead is King Jānaśrutasuta.

He is worthy of worship; why do you not see, like a blind one? / 52

His unassailable splendor, [reaching] from the world of Brahmā downwards,

shines intensely ahead, resembling countless suns! / 53

Do not rush quickly above, bypassing that royal seer!

If you go, his splendor will burn you up immediately!” / 54

To him who had spoken thus, the goose in front replied:

"Oh, you are truly knowledgeable! You are worthy of praise by the wise, 55

since you praise this unworthy rogue!

Why do you praise this person, who is of small account, 56

one who merely draws breath like a bellows or like a beast?

This lord of the earth does not know the secret of duties, 57

as does Raikva, the knower of truth, Sayugvan, the best of brahmins.

For Raikva's great light is a mystery even to the gods; 58

no such splendor belongs to this mere living creature.

There is no measure to the heaps of Raikva's merit: 59

the grains of dust on earth can be counted, the stars in the sky can be counted,

but the mass of Raikva's merits, [lofty as] Mount Meru, can never be counted. 60

Moreover, let these perishable virtues of that sage stand aside:

it is because of his unassailable knowledge of Brahman that that sage is praised. 61

In Jānaśruti, however, no such virtue is found at all;

how could he have that majesty of knowledge, which is difficult even for the lords of yogins to attain? 62

Therefore, leaving aside this wretched, wicked-minded person,

let that very sage Raikva Sayugvan be praised by you! 63

Though lame from birth, wishing to take his ritual ablution,

that lord of sages summoned the Gaṅgā, the Yamunā, and even the Gayā, 64

with a mantra to the vicinity of his own hermitage.

In the accumulated virtue of that great seer Raikva, knower of Brahman, 65

are contained all the multitudes of virtues of those living within the three worlds.

The range of Raikva's virtue, however, is never included 66

within the range of virtue of the creatures who dwell in the three worlds."

When the leading goose had spoken thus and ceased, 67

those lords of sages in the form of geese went back to the world of Brahmā.

Then King Jānaśruti Pautrāyaṇa, tamer of foes, 68

hearing that Raikva was the ultimate limit and pinnacle of excellence,

became exceedingly dejected, like a wretched gambler defeated at dice. 69

Sighing repeatedly, the king reflected:

"The goose, while extolling Raikva, spoke of me here as vile! 70

Ah, the greatness of Raikva, whom birds praise!

Therefore, abandoning worldly life and all my kingdom here now, 71

I will go for refuge to that very noble soul, Sayugvan.

That Raikva is a treasury of compassion; when I have approached for refuge, 72

he will accept me and instruct me in the knowledge of the Self."

While he was reflecting thus, O twice-born,

he somehow spent that endless night remaining wide awake. 73

When the end of the night arrived, he heard the auspicious song 74

commenced by the band of bards, accompanied by the blare of musical instruments.

Hearing that, the great king, still lying on his couch, 75

immediately summoned his charioteer and spoke respectful words:

"Charioteer, go swiftly, mounting a fast chariot! 76

In the hermitages of great seers, in holy forests,

in solitary places, in the dwelling-grounds of the virtuous, 77

on the banks and sandy shores of sacred fords and rivers,

and in other regions where lords of sages dwell— 78

in all of them, search for the lord of yogins, the lame one sitting beneath a cart,

named Raikva, the sole refuge of all duties, 79

the unique abode of the knowledge of Brahman, Sayugvan.

Having found him quickly, come back to please me, O charioteer!" 80

Saying, "So be it," he set out, seated upon a swift chariot,

and searched everywhere for the sage Raikva, the knower of Brahman. 81

In caves of mountains and in hermitages of sages,

he traversed the entire earth, searching here and there. 82

Having searched various regions with haste,

the charioteer gradually reached Mount Gandhamādana, crowded with great seers. 83

Searching there as well, he saw that lord of sages

scratching his scabies, seated in the place beneath his cart. 84

continually contemplating the partless, non-dual brahman.

Seeing that great sage, Sayugvan, there,

the charioteer thought, “This is Raikva,” approached him, bowed,

and, sitting near him, politely asked the sage:

“O brahmin, are you indeed Sayugvan, named Raikva?”

Hearing his words, the sage replied:

“Indeed, I am Sayugvan, named Raikva.”

Hearing the sage’s reply, and through many gestures

perceiving [the sage’s] desire for wealth to support his family,

he returned from Gandhamādana and reported everything to the king.

Then, having listened attentively to the charioteer’s words,

taking six hundred cows, a load of gold coins,

and a chariot yoked with she-mules, with haste,

that royal sage, the grandson of Janaprashruta (Pautrāyaṇa), approached Raikva.

Going up to Raikva, the lord of the earth spoke these words:

“O venerable Raikva, O Sayugvan, please accept what I offer:

six hundred cows, a load of gold coins,

and this chariot of mine yoked with she-mules, please accept.

Having accepted all this, O brahmin, instruct me!

Teach me the experiential knowledge of non-dual brahman.”

Hearing his words, spoken with yearning and eager agitation,

Raikva Sayugvan answered Jānaśruti, the subduer of enemies.

Raikva said:

“Let these cows remain yours, as well as the load of gold and the chariot.

What use to me is this trifle, living as I do through many kalpas?

This is truly not sufficient for the maintenance of my family.

Even if a hundred times this amount were given by you to me,

even that would not suffice, O king of kings, to maintain the family.”

Hearing these words of Raikva, Jānaśruti said: