Skandapurana 5.142

Sūta said: / Likewise, there is also another deity there, Citreśvara, O brahmins, / seated in the middle of Citrapīṭha, granting varied happiness to men;

whom having seen, worshipped, or bathed, a person / is freed from sins and secondary sins arising from [adultery with] another's wife,

[such as] having violated the guru's wife, or a maiden born in one's own family, / or a low-caste woman, or one observing a vow, with a mind attached to lust.

The man who worships it on the fourteenth day of the bright fortnight of Caitra / destroys that sin quickly and then goes to heaven. (4)

Likewise, King Citrāṅgada stays there together with Jābāli, / accompanied by his naked daughter who was born of him; / indeed, he stands before him, having been cursed by Jābāli in the past. (5)

Whoever makes offerings for all three of them on that day / obtains the desired woman and the accomplishment set in his mind. (6)

The seers said: / Why was the youth Citrāṅgada cursed by Jābāli in the past? / And why is that maiden, his daughter, stripped of garments? (7)

Even today she remains there, having assumed a contradictory form / that constantly provokes laughter among people. Therefore, Sūta, tell us! (8)

Sūta said: / Formerly, there was a sage known by the name Jābāli, / by whom austerity was constantly performed with lifelong celibacy. (9)

Having reached the sacred field originating from Hāṭakeśvara, O good brahmins, / he undertook great austerity even when he had reached his childhood age. (10)

As he gradually performed the kṛcchra, cāndrāyaṇa, and other parāka penances, / the gods were brought into the range of fear by him. (11)

Then the gods, led by Śakra, terrified on the summit of Meru, / gathered together and took counsel with one another to cause him an obstacle: (12)

“If the increase of his austerity continues in this way constantly, / he will surely depose Śatakratu from the kingdom of heaven. (13)

Therefore, let the best of apsarases, named Rambhā, go to his side / for the destruction of the celibacy of that cultivated seer. (14)

For celibacy is proclaimed by brahmins to be the root of austerity; / in its absence, there is mere distress, without fruit in the vow.” (15)

Having made this decision, after that / all the gods, along with Mahendra, summoned Rambhā and respectfully said to her: (16)

“Go quickly, O fortunate one, to where Jābāli stays / in the sacred field originating from Hāṭakeśvara, to cause an obstacle to his austerity! (17)

Various expressions are to be employed, and various charming stories, / thereby increasing unrestrained passion in his heart.” (18)

Rambhā said: / “That sage does not know the nature of passion, O lord of the gods. / How, O god, shall I make one who has no taste for pleasure possessed by love?” (19)

Indra said: / “At my word, this Spring will go into his presence; / merely upon seeing him, he will become possessed of love. (20)

Therefore, go quickly there along with him, O fair-faced one, / so that success may arise and the task of the gods may be accomplished swiftly.” (21)

Then, having bowed deeply to him, she departed for the surface of the earth, / accompanied by Spring, to where Jābāli stayed. (22)

Then suddenly there arose an abundance of flowers on the aśoka tree, / and blossoms appeared on the tilaka and mango trees. (23)

And even in the cool season lotuses truly bloomed, / and the fragrant southern wind, inspiring desire, blew. (24)

In the meantime, that excellent apsaras Rambhā arrived there, / where Jābāli was standing on the shore of a reservoir of water, (25)

holding a rosary in his hand, reciting various mantras, / filled with faith after having performed the desired water offering to the ancestors. (26)

Then, while he was looking on, having abandoned her clothes, (27a)

that excellent apsaras then entered that water in order to bathe. (27b)

Beholding her disrobed and possessing youthfulness, / and touched by the southern wind, he too fell under the sway of desire. (28)

Then trembling arose in that good sage at that very moment, / and the rosary fell from the tip of his hand to the surface of the earth. (29)

An intense bristling of hairs arose all over his limbs; / warm tears fell, inundating the ground. (30)

Then, knowing him to be agitated, that excellent apsaras, skilled in reading the mind, / came out of that water and put on her clothes. (31)

Then, having approached his presence and bowed with respect, / she spoke sweet words, nurturing his disposition: (32)

“O brahmin, is all well in your hermitage, O sage? / In your Vedic study, in your austerity, O wise one, among your disciples, deer, and birds?” / The sage said: (33)

“All is well with me everywhere now, O woman of fair hips, / especially since you, marked with all auspicious marks, have arrived here. (34)

Tell me, who are you, O fortunate one, who increase my desire? / Are you a goddess, or an asura woman, or a nāga woman, or indeed a human? (35)

Explain to me: do you not see the trembling in my body, / the unrestrained bristling of hairs, and the flood of tears arising from my eyes?” (36)

Rambhā said: / “Is this natural to your limbs, or does it arise from some other disease? / Indeed, I do not see health in your body.” (37)

The sage said: / “It is not natural to my limbs, nor is it due to diseases, O fair-eyed one. / Hear the entire cause on account of which my body has become such: (38)

For as much time as has passed since seeing you, / for that long this state has arisen in my limbs. / Therefore, I am overcome by love from the sight of you, O fair one, / even though I am devoted to celibacy and uphold great vows.” (39–40)

Rambhā said: / “If it is so, O best of brahmins, enjoy me as you please! / No fault could occur here, since I am a courtesan. (41)

For we were created common to all by the self-born [Brahmā], O brahmin, / for all the worlds, and especially for the twice-born. (42)

And I too, beholding you resembling the god of love, O sage, / am struck by the sharp arrows of love and am unable to depart. (43)

I have previously seen gods, yakṣas, vidyādharas, / siddhas, kinnaras, nāgas, and guhyakas, not to speak of humans. (44)

A bodily form such as this has not been seen in any one of them / among them, O tiger among brahmins; therefore, enjoy me who am devoted to you!” (45)

"He who abandons a woman burning with desire who has come to him of her own accord— / that fool burns in a terrible hell for eternal years."

Having spoken thus, she embraced that great sage, / who, though refusing with his words, was full of longing in his heart.

Then, leading that lord of sages into a bower of creepers, / she sported with the sage through artificial moods spoken of in the Kāmaśāstra.

Thus he remained there with her until the close of day, / entirely attached to the duty of passion, having abandoned every single ritual action.

Then, having lost his desire, surrounded with shame, / he dismissed Rambhā and afterward performed his ritual purification.

Released by him, having achieved her purpose, that charming woman / departed overjoyed to where the gods were, along with Indra.

Thus ends the one hundred and forty-third chapter, named 'The Agitation of Jābāli,' in the Māhātmya of the Hāṭakeśvara Sacred Field, in the Nāgarakhaṇḍa, the sixth [part] of the auspicious Skanda Mahāpurāṇa, a collection of eighty-one thousand [verses].