Skandapurana 3.1.3
English (machine translation) 3.1.3
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3.1.3.1
The seers said:
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Among those twenty-four sacred fords mentioned by you, O sage,
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those principal sacred fords on the bridge that destroys sin,
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how did the renown of the very first sacred ford
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as 'Cakra-tīrtha' arise? Tell us, Sūta, as we ask.
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The auspicious Sūta said:
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O best of brahmins, among the twenty-four principal sacred fords,
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the first sacred ford that has been mentioned is celebrated in all the worlds.
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By remembering that sacred ford, there is no dwelling in a womb;
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even sins committed over a hundred thousand births vanish,
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by a single ritual ablution in that sacred ford, by remembering it, or even by praising it.
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In this world, a sacred ford superior to that or equal to that, O best of brahmins,
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does not exist, O best of sages; this truth is spoken by me.
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The Gaṅgā, the Sarasvatī, the Revā, the Pampā, the Godāvarī river,
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the Kālindī and the Kāverī, the Narmadā, Maṇikarṇikā,
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and whatever other sacred fords and holy rivers there are on the surface of the earth,
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are not equal to even a ten-millionth part of this sacred ford, O foremost brahmins.
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Those who know the past call that sacred ford Dharma-tīrtha.
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How its fame as 'Cakra-tīrtha' arose,
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I shall now explain; listen, O bulls among sages!
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The base of the bridge is indeed declared as that; it is recognized as Darbhaśayana.
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Right there is Cakra-tīrtha, destroying great sins.
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Long ago, a sage named Gālava, devoted to Viṣṇu,
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on the shore of the southern ocean, not far from Hālāsya...
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and near Phullagrāma, in the vicinity of the Kṣīrasaras,
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on the bank of the Dharmapuṣkariṇī, he practiced great austerity,
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chanting the eternal Brahman for ten thousand yugas, O brahmins.
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Endowed with compassion, fasting, truthful, and subduing his senses,
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viewing all living beings like himself, free from longing for sense-objects,
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intent on the welfare of all beings, self-restrained, and free from all dualities,
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for some years he ate withered leaves;
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for some time he subsisted on water, and for a few years he fed on air.
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In this manner, for five thousand years, that great sage
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performed dreadful austerity, difficult even for the gods to perform.
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Then, for five thousand years, that foremost of sages,
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taking no food, seeing no light, holding his breath, without a fixed abode,
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enduring downpours in the rains, lying in water during the winters,
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standing amidst the five fires in summer, devoted to meditation on Viṣṇu,
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reciting the eight-syllable mantra and meditating in his heart upon Janārdana,
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performed austerity—Gālava, the eminent sage of immense splendor.
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Thus ten thousand years passed indeed for the sage.
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Then, pleased by his austerity, the Blessed Lord, the husband of Kamalā,
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bearing the conch, discus, and mace, appeared visibly before him,
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his eyes resembling blooming lotus petals, his radiance equal to ten million suns,
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mounted upon Vinatā's son [Garuḍa], adorned with an umbrella and chowries,
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adorned with necklaces, armlets, a diadem, bracelets, and other ornaments,
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surrounded by attendants such as Viṣvaksena and Sunanda,
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accompanied by Nārada and others playing the vīṇā, flute, mṛdaṅga, and other instruments,
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his victory being praised in song, resplendent in yellow garments,
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his chest graced by Lakṣmī, with a complexion resembling a dark-blue raincloud,
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waving a lotus with one hand, the slayer of Madhu,
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attended on both sides by great yogins such as Sanaka,
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enchanting all the three worlds with his gentle smile,
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illuminating all ten directions with his own luster, O brahmins,
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adorned with the Kaustubha jewel resting upon his neck,
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accompanied by numerous chamberlains holding golden canes in hand,
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whose miraculous nature is sung, inconceivable and unattainable to others,
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the God easily accessible to true devotees, the beloved of Lakṣmī, Hari himself,
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appeared before that great sage Gālava.
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Then, seeing the Lord manifest with his chest marked by the Śrīvatsa,
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wearing yellow garments, the great sage attained immense satisfaction.
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Endowed with supreme devotion, he praised the Lord of the universe.
Gālava said:
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Homage to the God of gods, the bearer of the conch, discus, and mace!
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Homage to the eternal one, the pure one, whose nature is being, consciousness, and bliss!
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Homage to you, the remover of the distress of devotees, whose embodiment is the sacrificial oblations for gods and ancestors!
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Homage to you possessing the threefold form, the cause of creation, preservation, and dissolution!
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Homage to the supreme Lord, homage to the omnipresent one, homage be to the Lord of Lakṣmī, the creator!
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Homage be to the one whose eyes are the sun and the moon! Homage to the one worshipped by Viriñci and the rest!
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He who is free from the conceptual distinctions of name, caste, and the like, who is also devoid of all faults,
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to him who takes away the fear of all worldly existence, to that destroyer of Daityas, homage!
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To the one known through the Vedānta, the Lord of Ramā, dwelling in Vaikuṇṭha, father of the creator,
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repeated homage to the remover of the distress of virtuous people, to Nārāyaṇa of boundless valor!
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Homage to you, the Blessed Lord, Vāsudeva, wielder of the Śārṅga bow!
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Again and again homage to you who recline on the couch of Śeṣa!
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Having thus praised Hari, O brahmins, that Gālava sat in silence.
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Hearing the hymn of that great soul, pleasing to the ears, Hari,
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the wielder of the conch, discus, and mace, attained supreme satisfaction.
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Then Śauri, embracing the sage with his four arms,
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spoke, filled with affection: 'Let a boon be chosen!
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I am pleased today by your austerity and by your hymn, O Gālava,
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and delighted by your reverent bow, I have come to bestow a boon.'
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Gālava said:
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O Nārāyaṇa, O Lord of Ramā, O yellow-robed one, O immanent in the universe,
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O Janārdana, O abode of the universe, O Govinda, O slayer of Naraka!
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By your darśana I have attained my purpose, superior indeed to all.
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The unrighteous do not see you, because you are the protector of dharma.
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What Bhava does not know, what Brahmā does not know, and what the three Vedas do not know,
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that Supreme Self I know. What boon is higher than this?
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Whom yogins do not see, whom the ritualists do not see,
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that Supreme Self I see. What boon is higher than this?
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And by this I have achieved my goal, O Janārdana, Lord of the universe!
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By the mere remembrance of whose name even perpetrators of great sins
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[and] sages attain liberation—that Janārdana I behold.
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May I have unswerving devotion to the pair of your lotus feet!
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Hari said:
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May your devotion to me be firm and desireless now, O Gālava.
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And hear another word being spoken by me, O sage.
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Performing actions for my sake, meditating on me, devoted entirely to me,
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at the end of this body governed by prārabdha [karma], you shall attain my true nature.
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Dwell in this very hermitage, O best of sages!
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And this Dharmapuṣkariṇī is holy and destroys sin;
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performing austerity on its bank, one would attain success in austerity.
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In ancient times, Dharma, having arrived at the shore of the southern ocean,
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performed austerity then, meditating in his mind upon Mahādeva.
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And Dharma made a sacred ford for the purpose of ritual ablution, O great sage;
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therefore it is celebrated as Dharmapuṣkariṇī, since it was made by him.
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Just as austerity was practiced by you now, O best of sages,
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so was austerity performed by that Dharma, who was serving Hara.
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Pleased by his austerity, Maheśvara, the trident-bearer,
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manifested with his own splendor, illuminating the ten directions.
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Then, to Mahādeva, the treasure of compassion, who had reached the hermitage,
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Dharma, exceedingly pleased, offered praise to the Supreme Lord.
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Dharma said:
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I bow to the Lord of the universe, Īśāna, whose self is the praṇava,
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who embodies all deities, devoid of beginning, middle, and end.
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I bow to the one of upward-drawn seed, the odd-eyed one, whose form is the universe,
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the foundation of the whole universe, endless, unborn, imperishable.
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Whom the chiefs of yogins celebrate, to that enhancer of nourishment I pay homage.
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Homage to the supreme lord of the worlds, to the deceiver, to the arch-deceiver!
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Homage be to the blue-necked one! Homage to the lord of creatures!
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Homage to the destroyer of blemishes! And homage to the most bountiful!
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Homage to the god Rudra, to the fierce Rudra, the wise!
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Homage to the one with the Pināka in his hand! Homage to you with the trident in your hand!
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Homage to the one whose form is consciousness! Homage to the lord of prosperities!
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Homage to the five-faced god! Homage to the lord of fields!
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Thus praised, Mahādeva Śaṃkara, who brings welfare to the world,
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attained supreme satisfaction and spoke to Dharma indeed:
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Maheśvara said:
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I am pleased by this hymn of yours, O noble-minded Dharma.
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Choose a boon from me; make no delay indeed!
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Addressed thus by Īśvara, Dharma then spoke to the god:
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May I ever be your mount, O lord of Pārvatī!
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This very boon must be granted to me, O destroyer of Tripura!
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By the mere bearing of you, sir, I shall be fulfilled!
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Spoken to in this manner by Dharma, the god then said to Dharma:
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Īśvara said:
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Be my mount, O Dharma, worshipped by the world at all times!
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And your power in bearing me shall be unfailing.
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Those who serve you shall always have devotion toward me; there is no doubt here.
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When this was said by Śaṃkara, Dharma, assuming the form of a bull,
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bore the Supreme Lord from that time forward, O Gālava.
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Mahādeva, having mounted that Dharma who possessed the form of a bull,
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shining brightly, spoke supreme nectar to Dharma.
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Īśvara said:
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For the sacred ford that was made by you on the shore of the southern ocean
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shall be renowned in the world as Dharmapuṣkariṇī.
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On its bank, recitation, burnt oblations, gift-giving, and scriptural study,
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and other collections of meritorious acts performed with joy by men,
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should be known as yielding infinite fruit; no doubt should be entertained here."
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Having thus granted a boon to that sacred ford of Dharma, Śaṃkara,
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mounting the bull Dharma, went to Mount Kailāsa.
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"Now, therefore, O Gālava, on the bank of Dharmapuṣkariṇī,
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performing austerity until the fall of the body, composed in mind,
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dwell, O tiger among sages; afterwards you will certainly attain me.
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Whenever fear arises in you, then I will destroy it
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in an instant by my weapon, the discus, dispatched by me."
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Having spoken thus, the blessed Lord Viṣṇu vanished right there.
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Śrī Sūta said:
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When that Viṣṇu had vanished, Gālava, the best of sages,
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devoted to meditation on Viṣṇu on the bank of Dharmapuṣkariṇī,
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worshipping Viṣṇu at the three junctures of the day in a liberation-granting Śālagrāma stone,
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dwelt wise, resolute, dispassionate, and with senses conquered.
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Once, during the month of Māgha, in the bright fortnight on the day of Hari,
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having fasted and kept a night vigil, he worshipped Viṣṇu at night.
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On the next day, the twelfth [lunar day], having bathed in the water of Dharmapuṣkariṇī,
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he performed the obligatory rites beginning with twilight devotions.
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Then he undertook to perform the worship of Hari.
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Having gathered tulasī and other flowers, Gālava,
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having performed the worship of Kṛṣṇa, uttered this hymn of praise.
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Gālava said:
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Viṣṇu with a thousand heads, Hari who assumed the form of a fish,
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Hṛṣīkeśa whose form is the tortoise and the boar, I bow to.
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The man-lion, the one named Vāmana, the son of Jamadagni, and Rāghava,
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Balabhadra, Kṛṣṇa, and Kalki—to Viṣṇu I bow.
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Vāsudeva, without support, the destroyer of distress in those who bow down,
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the foundation of all beings, Janārdana, I revere.
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The omniscient one, maker of all, whose form is being, consciousness, and bliss,
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inconceivable, indescribable, to Janārdana I am bowed.
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Praising thus, the great yogin Gālava, the best of sages,
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remained on the bank of Dharmapuṣkariṇī, intent on meditation.
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Meanwhile, a certain rākṣasa approached the sage Gālava,
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dreadful, afflicted greatly by hunger, in order to devour him.
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That rākṣasa then seized Gālava with swift force.
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Having been seized forcefully by that night-roamer,
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he cried out to the ocean of compassion, the refuge of those in distress,
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to Nārāyaṇa, the discus-bearer, saying repeatedly, "Protect, protect!"
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"O Supreme Lord, supreme bliss, protector of those who come for refuge,
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save me, ocean of compassion, fallen into the power of a rākṣasa!
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O beloved of Lakṣmī, Hari, Viṣṇu, Vaikuṇṭha, one whose emblem is Garuḍa,
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protect me, overpowered by a rākṣasa, just as [you protected] the elephant seized by an alligator!
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O Dāmodara, Lord of the World, crusher of the demon Hiraṇya,
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protect me, greatly tormented by a rākṣasa, as [you protected] Prahrāda!"
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While that Gālava was thus praising, O best of the twice-born,
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recognising the fear of his devotee, the discus-bearer, Vṛṣākapi,
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sent forth his own discus for the sake of protecting his devotee.
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Dispatched by the mighty Viṣṇu, that discus of Viṣṇu
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came then with speed to the bank of Dharmapuṣkariṇī,
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resembling infinite suns, equal in radiance to infinite fires,
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with great flames, a great roar, crusher of great demons.
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Seeing the Sudarśana of Viṣṇu, the rākṣasa then fled.
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Linked texts (1)
- Skandapurāṇa — Vyāsa, Sanskrit