Skandapurana 3.2.31

Glorious Rāma said:

“O venerable lord, among the sacred fords visited by you, O all-pervading one,

tell me of that supreme sacred ford among them, O honour-giver.

For in the abduction of Sītā, brahmarākṣasas were slain by me.

For the purification of that sin, speak of the very best among sacred fords.”

Vasiṣṭha said:

“The Gaṅgā, Narmadā, Tāpī, Yamunā, and Sarasvatī,

the Gaṇḍakī, Gomatī, and Pūrṇā—these are exceedingly purifying rivers.

Among these, the Narmadā is best, as is the Gaṅgā that flows through the three worlds.

Merely by being seen, O descendant of Raghu, it burns away all sin.

Having seen it, [the sin of] a hundred births; having gone to it, [the sin of] three hundred births;

and having bathed in it, the Revā destroys the sin of a thousand births in the Kali age.

Resorting to the bank of the Narmadā, even with vegetables, roots, and fruits,

when one vipra is fed, one obtains the reward of feeding ten million.”

Whoever says, 'Gaṅgā, Gaṅgā,' even from [a distance of] hundreds of yojanas,

is freed from all sins and goes to the world of Viṣṇu. // 7

Having reached the new moon at the end of Phālguna, and likewise in the dark [fortnight] of Prauṣṭhapada,

having reached the Gaṅgā in that fortnight, ritual ablution and libation to the ancestors, // 8

and offerings of rice-balls—whoever performs these enjoys imperishable reward.

And when the month of Śuci arrives, whoever takes a bath in a step-well, // 9

that person does not see the eighty-four hells, O king.

By remembering the Tapatī, O Rāma, even for the perpetrators of great sins, // 3.2.31.10

one would deliver seven gotras and one hundred and one families.

A man, having bathed in the Yamunā, is entirely freed from all sins; // 11

even if joined with great sins, he would attain the supreme state.

On the full moon day of Kārttika during the conjunction with Kṛttikā, one should bathe in the Sarasvatī; // 12

mounted upon Garuḍa, praised by the best of gods, he would go [to heaven].

Whoever, having bathed in the month of Kārtika where the Sarasvatī flows eastward, // 13

and having praised Prācī-Mādhava, he would go to the supreme state.

A man who takes a bath in the sacred ford of Gaṇḍakī, // 14

and worships the śālagrāma stone, will not drink from a mother's breast again.

In the presence of Kṛṣṇa, one should plunge into the billowing waves of the water of the Gomatī; // 15

having become four-armed, that man rejoices long in Vaikuṇṭha.

That man who bows to the Carmaṇvatī and touches its waters, // 16

delivers his ancestors: ten prior and ten subsequent.

And having seen the confluence of the two, or having heard the roar of the ocean, // 17

even one joined with the murder of a brahmin, purified, goes to the supreme state.

A man who performs immersion at Prayāga in the month of Māgha, // 18

having enjoyed happiness in this world, goes to the abode of Viṣṇu at the end.

Those men who remain celibate for three nights at Prabhāsa, O Rāma, // 19

would not see the world of Yama nor the Kumbhīpāka hell and the like.

A person who dwells in Naimiṣāraṇya would attain divinity, // 3.2.31.20

because it is the dwelling place of the gods, difficult to find on earth.

A man at Kurukṣetra, O Rāma, during an eclipse of the moon or the sun, // 21

and through gifts of gold, O king of kings, will not drink from a mother's breast again.

Having had darśana at Śrīsthala, a man is freed from sin; // 22

and upon the destruction of all suffering, he is glorified in the world of Viṣṇu.

Whatever mortal on earth causes a cow to touch the earth, O Rāghava, // 23

he goes to the world of the seers, the abode of the wish-fulfilling cow.

One should perform a bath in the Śiprā at Ujjayinī in the month of Vaiśākha; // 24

one would release one's ancestors by thousands from the dreadful Raurava hell.

If a man performs a bath in the Sindhu for three days, O Rāma, // 25

his soul purified of all sins, that man rejoices on Kailāsa.

Having bathed at Koṭītīrtha and having seen Koṭīśvara Śiva, // 26

a man is never stained by sins such as the murder of a brahmin.

Even of creatures without understanding that wander in great impurity, // 27

by drinking the water that arises from [Śiva's] feet, every sin is destroyed.

That man who bathes in the Vedavatī at the auspicious rising of the sun, // 28

would be freed from all disease and would attain supreme happiness.

Sacred fords everywhere, O Rāma, through bathing, drinking, and immersion, // 29

effortlessly destroy all sins of human beings.

The supreme sacred ford among sacred fords is declared to be Dharmāraṇya, // 3.2.31.30

which was first established in ancient times by Brahmā, Viṣṇu, Śiva, and others.

Among all forests, and among sacred fords in particular, // 31

there is none higher than Dharmāraṇya that bestows enjoyment and liberation.

In heaven, the gods praise the dwellers of Dharmāraṇya: // 32

'Those men who dwell in the Kali age are meritorious and performers of good deeds,

in Dharmāraṇya, O divine Rāma, which destroys all wickedness.' // 33

Sins such as the murder of a brahmin, and all sins committed through theft,

association with another's wife and the like, eating what must not be eaten and the like, // 34

approaching women who should not be approached, and touching what must not be touched,

turn to ashes for people from immersion in Dharmāraṇya. // 35

The slayer of a brahmin, the ungrateful, the slayer of a child, the liar,

the slayer of a woman, the slayer of a cow, and the destroyer of a village—all are freed in Dharmāraṇya. // 36

For on earth there is nothing more purifying than this for sinful creatures;

it confers heaven, fame, longevity, and desired goals, and is auspicious.

Granting desires to those with desires, granting liberation to ascetics,

and granting perfections to the perfected, Dharmāraṇya is proclaimed in every age.

Brahmā said:

Having heard the words of Vasiṣṭha, Rāma, foremost among upholders of dharma,

experienced supreme delight that brought joy to his heart.

With a blossoming heart, the hair of his body bristling with horripilation,

Rāma of auspicious vows made up his mind to go to Dharmāraṇya,

wherein insects, moths, human beings, and animals alike

are freed from all sins by merely staying there for three nights.

Just as Kuśasthalī, just as Kāśī, and just as Śūlapāṇi Bhairava

grant liberation, O Rāma, so too is the excellent Dharmāraṇya.

Then Rāma, the great archer, filled with supreme joy,

set out on the pilgrimage along with Sītā and his brothers.

At that time, Hanumān the lord of monkeys followed Rāma,

as did Kauśalyā, Sumitrā, and Kaikeyī, filled with joy,

Lakṣmaṇa endowed with auspicious marks, the highly intelligent Bharata,

and Śatrughna with his army, as well as the residents of Ayodhyā.

The subjects, O tiger among men, set forth for Dharmāraṇya;

filled with supreme joy, they then followed Rāma.

Having set out from home to perform the rites of pilgrimage, the king,

O lord of earth, spoke these words to Vasiṣṭha, his family preceptor:

Śrī Rāma said:

What was the beginning of this incomparable wonder, Dvārakā?

Tell me this, O Vasiṣṭha: how long ago did it arise?

Vasiṣṭha said:

O great king, I do not know how long ago this came to be.

Lomaśa and Jāmbavān know the cause.

Whatever sin has been committed by the body across various lifetimes,

this sacred field is considered the supreme expiation for all of them.

Having heard his words, Rāma, foremost among the wise,

resolved to go to the sacred ford and performed the rites of journey.

Placing Vasiṣṭha in the lead, along with kings governing regions,

and having performed the preparatory rites, he set out towards the northern direction.

Placing Vasiṣṭha in the lead, he set out towards the western direction,

passing from village to village, from region to region, from forest to forest.

Leaving [the city], Rāma set out with his army and retinue,

with thousands of elephants and horses, and millions of chariots and vehicles.

Rāghava then advanced with innumerable palanquins,

mounted upon an elephant, observing regions with diverse friendly peoples.

A white parasol being held over him and being fanned with an auspicious fly-whisk

by the multitude of people, Rāma arrived there.

With the roaring sounds of musical instruments, preceded by dancing and singing,

and being praised by bards, Rāma went forward filled with joy.

On the tenth day, the peerless Dharmāraṇya was reached.

Seeing a provincial city not far from there, Rāma,

halting there with his army, lodged for the night in that city.

Hearing that the sacred field was desolate, abandoned, and terrifying,

infested with tigers and lions, and frequented by yakṣas and rākṣasas—

having heard from the mouths of people that Dharmāraṇya was a wilderness,

Lord Rāma, having heard that, said: "No anxiety should be had!"

The merchants stationed there, who were brave, skilled in their trade,

capable, of large physique, and possessed of great strength and valor—

summoning them at that time, he then addressed these words:

"Carry my beautiful golden palanquin quickly, without delay,

so that in a single moment I may reach Dharmāraṇya.

Having bathed and drunk water there, one is freed from all sin."

All those merchants, being thus urged by Rāma at that time,

saying "So be it," all bore his palanquin then.

When Rāma entered the middle of the sacred field together with his army,

the pace of his vehicle truly slowed down, O Bhārata.

Musical instruments gave faint sounds, the elephants moved slowly,

and the horses became likewise; Rāma was filled with wonder.

With humility, he questioned his guru, Vasiṣṭha, the foremost of sages:

“What is this slow motion? There is astonishment in my heart, O lord of sages.”

The sage, knower of the three times, said: “A field of righteousness has been reached.

In an ancient sacred ford, O Rāma, one travels on foot.

When this is done, there will subsequently be comfort for the army.”

Then Rāma went on foot, accompanied by his army.

The supreme purifier reached the village named Madhuvāsanaka.

And following the path spoken by his guru, worship of the Mothers was performed

with manifold varied offerings, preceded by the rites of consecration.

Then Rāma, on the southern bank of the Suvarṇā,

having observed Harikṣetra and many grounds suitable for sacrifice,

deemed himself to have achieved his purpose, Rāma the scion of Raghu.

Then, having beheld the abode of dharma on the northern bank of the Suvarṇākṣā,

having made the host of his army cross over, he wandered through the sacred field.

There, at all the sacred fords and temples of deities,

Rāma duly performed the rites as prescribed.

Filled with supreme faith, he performed ancestral offerings according to rule.

He established Rāmeśa, and then Kāmeśvara,

in the north-western direction from the place, on both banks of the Suvarṇā.

Having done so, Rāma, son of Daśaratha, became fulfilled in his purpose.

And having performed every rite, he sat down in the assembly.

That night, the delight of Raghu slept on the bank of the river.

Then, when midnight arrived, lotus-eyed Rāma,

fond of righteousness, was awake at that time, all alone.

And at that moment, Rāma heard the weeping of a woman

in the night, crying with plaintive words like an osprey.

Through spies, Rāma had her investigated in great perturbation.

Seeing the woman deeply distraught, lamenting in plaintive tones,

that sorrowful woman was then questioned by Rāma's messengers, O sinless one.

The messengers said:

“Who are you, fortunate woman? Are you a goddess, or perhaps a Dānavī?

Or by whom have you been frightened? By whom has your wealth been stolen?

Distraught, uttering dreadful cries again and again,

tell truthfully: King Rāma inquires.”

By her it was said: “O messengers, send your master to my presence,

so that I may reveal to him my mental sorrow for its pacification.”

Having said, “So be it,” the messengers then came to Rāma and spoke.

Thus ends the thirty-first chapter, named ‘The Arrival of the Messengers,’ in the Dharmāraṇyamāhātmya of the first part of the third Brahmakhaṇḍa in the glorious Skandapurāṇa, a collection of eighty-one thousand [verses].