Skandapurana 2.8.8
English (machine translation) 2.8.8
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Agastya said:
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Situated on the western bank from Ghoṣārkatīrtha, O sage among brahmins,
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is the one known as Ratikuṇḍa, which always removes all sins,
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where, through ritual ablution and gifting, one attains supreme loveliness.
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In the western direction from that is the one named Kusumāyudha.
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[there is] a famous, peerless pool for the attainment of all desires and purposes,
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where, through ritual ablution and giving, a form resembling Kandarpa
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a man attains according to the prescribed rules, O sage; of this there is no doubt.
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Likewise, O brahmin, in the Ratikuṇḍa and the Kusumāyudhakuṇḍa,
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whoever performs ritual ablution with faith becomes paramount in happiness.
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Indeed, whatever couple performs ritual ablution in these two pools
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are then celebrated like Rati and Kāma, ever beautiful.
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Therefore, ritual ablution should be performed here according to rule by those desiring righteousness;
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gifts should be given according to one's capacity for the gratification of Rati and Kandarpa.
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Rati and Manmatha surely become pleased with him.
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Where ritual ablution on the bright fifth lunar day of Māgha brings auspiciousness:
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having first bathed in the Ratikuṇḍa, and afterwards in the Kandarpakuṇḍa,
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ritual ablution should be performed diligently on that day, O brahmin, by a couple.
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Worship of Rati and Kandarpa should be especially performed;
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a brahmin couple should be honored with garments, ornaments, and the like;
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one attains all desires—no doubt should be entertained in this matter.
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With sandalwood, aloe, camphor, musk, saffron, and other offerings,
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and with clothes and various flowers, one should worship the brahmin couple.
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When this is done, there is no doubt of the gratification of Rati and Kandarpa;
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that couple, O brahmin, attains equality with Rati and Kandarpa.
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Situated to the west of the Kusumāyudhakuṇḍa,
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known as Mantreśvara, that place is hard to attain on earth.
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Having bathed in that sacred ford, and having beheld the all-pervading lord Mantreśvara,
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there is no return for them, even after hundreds of millions of kalpas.
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Anciently, Rāma, having accomplished the purpose of the gods and having performed spotless deeds,
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met with Kāla and held counsel, [he] the lord of men.
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Where, having mastered his senses, he bathed in order to depart for heaven,
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there itself was installed the liṅga known as Mantreśvara.
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To the north of that is a charming lake adorned with white and blue water lilies;
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there ritual ablution and giving yield varied and excellent fruit.
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On the fourteenth day of the bright half of Caitra, an annual festival is prescribed;
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there, by ritual ablution, giving, and honoring brahmins,
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one attains imperishable heaven—no hesitation should be had in this matter.
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The greatness of Mantreśvara cannot by anyone,
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O brahmin, be fully described, which bestows the highest fruit;
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there has been no liṅga equal to Mantreśvara, nor will there be.
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With fragrant flowers, incense, ointments made of blossoms, and the like,
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it should be worshipped with effort, granting the fulfillment of all desires and purposes.
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When this is done, without doubt liberation rests in his hand.
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In that very same northern region, O sinless one, Śītalā resides;
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having worshipped her, a wise man is freed from all sins.
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Her worship is to be performed at all times, particularly on Mondays;
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it must be undertaken with great diligence by men for the attainment of all ends.
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When the danger of smallpox and the like arises for men,
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proper worship should be performed, destroying fear of disease and other ills.
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To the north of that, right there, is the goddess celebrated as Bandī,
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by merely remembering whom there is no danger from fetters and the like.
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Those who are bound by an angry king with chains, fetters, and the like,
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by remembering the goddess Bandī, are truly liberated that very instant.
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Her pilgrimage should be undertaken with care and effort by men;
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especially on Tuesdays, she bestows the fulfillment of all desires and purposes.
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With fragrances, flowers, and incense, and also with lamps, O one of good vows,
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and with diverse food offerings, she should be worshipped with effort.
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For the pleasure of Bandī, O best of sages, feeding of brahmins should be offered;
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when this is done, there is no doubt that one will attain all desires.
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To the north of that, right there, Cuḍakī is praised on earth;
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she exists as the supreme embodiment of siddhi upon the remembrance of men.
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In highly doubtful undertakings and when fear is at hand,
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from remembering her, all success arises for men.
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In front of her, a snapping sound with the thumb should always be made by men.
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The offering of a lamp must be performed with effort by those of restrained mind.
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Granting all desired wishes to men, the offering of a lamp is praised.
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On every fourteenth day [of the lunar fortnight], a pilgrimage to her is prescribed.
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Then, in the eastern direction, there is an excellent sacred ford,
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celebrated as Mahāratna, the highest among all excellent sacred fords,
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where by ritual ablution, gifting, and worship of twice-borns,
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attainment of all undertakings and aims comes about; there should be no doubt here.
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On the fourteenth day of the dark fortnight of the month of Bhādra, an annual pilgrimage is traditionally prescribed;
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its principal pilgrimage is known as Mahāratnā.
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Therefore, that unsurpassed sacred ford is known as Mahāratna.
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Gifts should be made there that bring satisfaction to the twice-born.
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Even women, O sage among brahmins, should observe a nocturnal vigil
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for all kinds of happiness endowed with vigor and good fortune at all times.
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Ritual ablution must be performed there with effort and faith by men.
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Then, in the south-western direction, there is an auspicious lake named Durbhara
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and also the Mahābhara lake, exalted through merit.
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From bathing there, a person perpetually attains the realm of heaven.
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Manifold wealth should be given, as well as garments of various kinds.
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Having bathed in the two pools, worship of Śiva must be performed by men
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endowed with supreme devotion and various devotional states.
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Maheśvara is to be worshipped with auspicious perfumes and other offerings, and with flowers;
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the blue-throated foe of Andhaka, who is to be worshipped even by yogins.
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Meditating thus upon sinless Śiva along with [his consort], a self-controlled man,
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swiftly obtaining all desires, resides eternally in the realm of Śiva.
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Having done this, O brahmin, a man is freed from all sins
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at the excellent sacred ford Mahābhara, and also at the one called Durbhara.
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On the fourteenth day of the dark fortnight of Bhādra, whoever with faith
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performs worship of Śiva according to the rules, and especially worship of twice-borns,
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the person who does this with devotion resides in the realm of Śiva.
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A wise man who acts thus is never bewildered.
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And the eternal Viṣṇu and Rudra become exceedingly pleased with him;
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by mere remembrance of them both, one is released from all sins.
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Therefore, what is the use of speaking much, O brahmin? The unsurpassed sacred ford
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is an allayer of the multitude of all sins and the bestower of all desires forever.
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Beyond this, I shall declare another sacred ford that brings auspiciousness,
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where a pilgrimage and likewise gifting cannot happen without good fortune.
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To the north-east of the site of Durbhara is the great [shrine] named Mahāvidyā;
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by darśana of it, perfections rest in the hand of men.
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Having bathed in the lake before it, whatever person
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looks upon Mahāvidyā with faith and devotion goes to the supreme state.
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It is also known as a seat of perfection, producing complete conviction.
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Worship is to be performed there with supreme devotion, O twice-born.
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O brahmin, whatever person with self-restraint and faith [recites] a mantra, whether Śaiva or Śākta,
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or Gāṇapatya or Vaiṣṇava,
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and, having worshipped [her], continuously repeats it with one-pointed mind, O wise one,
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his perfection becomes perpetual, and a wonder takes place, O twice-born.
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Therefore, recitation and the like should be performed here without indolence.
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On the eighth and ninth [days of the fortnight], there is a monthly pilgrimage.
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Cooked food in abundance and fruits of various kinds should be given;
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a ceremonial bath with milk should be performed, and she must be worshipped with effort.
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Expulsion and other [sorceries], and fascination especially—
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at this place even an evil mantra succeeds in a special way.
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At this seat of perfection, supreme liberation [is won], or the highest subjugation [of others];
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recitation, oblation, and gifting—all attain imperishability.
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In the month of Āśvina, during the nine nights of the bright fortnight, O one of good vows,
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by going there, O brahmin, a man is freed from all sins.
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When formerly, having conquered Rāvaṇa, the terrorizer of the worlds,
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the lord of the Raghu lineage returned, accompanied by Sītā and Lakṣmaṇa,
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the heroic Bharata, going there on foot in longing for Rāma,
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remained accompanied by his followers, endowed with supreme splendor.
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There the divine cow arrived, appearing with milk flowing from her udders.
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From her udders streamed milk endowed with manifold qualities.
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Seeing that milk fallen upon the ground, the monkeys and rākṣasas
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were struck with supreme astonishment, and all creatures drank it.
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“What is this?” the best of Raghu’s line said to them, O king of kings:
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“Vasiṣṭha knows all this; let us ask that sage.”
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Thus addressed, they all stood before Vasiṣṭha;
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with folded hands, placing the king at their head, they inquired.
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Vasiṣṭha too, meditating for a moment, spoke to him calmly;
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the sage addressed Raghava in front of everyone:
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Vasiṣṭha said:
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“Listen, O mighty-armed Rāma! This auspicious Kāmadhenu
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has arrived out of affection for you, streaming milk from her udder.
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Manifest in the midst of the milk, Rudra has come to see you,
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the most excellent one who accomplished the purpose of the gods and conquered your enemies.
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Worship him quickly near this pool!
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You too, swiftly and with care, worship this auspicious Śiva,
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renowned as Dugdheśvara, sacred in the pool of milk.”
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Agastya said:
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Then glorious Raghupati, according to the rite prescribed by Vasiṣṭha,
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worshiped that liṅga known as Dugdheśvara.
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Because that pool of the confluence of milk was honored by Sītā,
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it then attained peerless fame as Sītākuṇḍa.
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Men who bathe in Sītākuṇḍa and behold the lord Dugdheśvara
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are freed from all sins; there is no doubt about this.
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Here, bathing, recitation, oblation, and gift-giving attain imperishability.
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Having worshiped Sītā and Rāma together with Lakṣmaṇa at Sītākuṇḍa,
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and having worshiped Dugdheśvara, one attains all desires.
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The annual pilgrimage is ordained on the fourteenth day in the month of Jyeṣṭha.
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One skilled in compassion and righteousness who performs this according to the rule
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goes to the supreme abode, reaching which one grieves no more.
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To the east of that place is the great, auspicious tīrtha
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fashioned by Sugrīva, situated near that treasure of austerity.
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Where, having bathed and given gifts and diligently worshiped Rāma,
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one obtains all desires on that very day.
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In the western direction from there is the place called Hanumatkuṇḍa.
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To its west, O brahmin, lies the lake of Vibhīṣaṇa.
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By bathing in both, by giving gifts, and by worshiping Rāma,
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one obtains all desires on that very day according to the rule.
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This is that supreme, pure Ayodhyā, remembered as a treasure of dharma.
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Thus addressed, all of them, led by Vibhīṣaṇa,
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swiftly and with reverence inquired of the sage Vasiṣṭha with humility:
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“O storehouse of austerity, tell us this most rare tale!
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The supreme māhātmya of Ayodhyā that they speak of, O brahmin,
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relate all of that swiftly, so that having heard this excellent māhātmya,
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we may undertake the pilgrimage in proper order according to the rules.
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Therefore, having compassion on us, tell it, O treasure of austerity!”
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Vasiṣṭha said:
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“Let all the sages listen to the wondrous greatness of Ayodhyā,
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hearing which one is freed from all sins; there is no doubt about this.
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This most secret, excellent kṣetra named Ayodhyā
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is forever the cause of liberation for all living beings.
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In this place, the perfected beings and gods, constantly observing the Vaiṣṇava vow,
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bearing various marks, ever longing for the world of Viṣṇu,
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practice supreme yoga with breath controlled and senses restrained,
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in [this place] crowded with diverse trees, inhabited by various birds,
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abounding in the beauty of lotuses and water lilies, adorned with lakes,
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frequented by hosts of apsarases, ever attended and auspicious.
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Indeed, living continually here in Hari’s sacred field is always pleasing [to them];
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so believing, the devotees of Viṣṇu dedicate all their actions to Viṣṇu.”
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Just as they attain liberation here, indeed not anywhere else [is it attained] in such a manner.
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Therefore, this is the supreme sacred field, because it is the dwelling of Hari,
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since this great sacred field named Ayodhyā is the highest. (88)
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In Naimiṣa, Kurukṣetra, Gaṅgādvāra, and Puṣkara,
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liberation is not attained in such a way, neither from ritual ablution nor from continuous service. (89)
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As it is attained here, for that very reason it is distinguished above them.
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Liberation may occur either at Prayāga or here, by taking refuge in Hari.
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Even over all foremost sacred fords, this very one has been made the greatest. (90)
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By sages of unmanifest marks, by all the Siddhas and great seers,
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liberation is attained here, which is considered hard to attain elsewhere. (91)
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Hari grants them supreme yoga and sovereignty,
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and union with Himself, the desired highest station. (92)
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Brahmā along with celestial seers, Śrī, Vāyu, the Sun,
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likewise Śakra the king of gods, and whichever other celestial beings [there are], (93)
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those great-souled ones respectfully worship Hari everywhere.
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Linked texts (1)
- Skandapurāṇa — Vyāsa, Sanskrit