Skandapurana 3.2.31
English (machine translation) 3.2.31
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Glorious Rāma said:
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“O venerable lord, among the sacred fords visited by you, O all-pervading one,
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tell me of that supreme sacred ford among them, O honour-giver.
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For in the abduction of Sītā, brahmarākṣasas were slain by me.
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For the purification of that sin, speak of the very best among sacred fords.”
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Vasiṣṭha said:
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“The Gaṅgā, Narmadā, Tāpī, Yamunā, and Sarasvatī,
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the Gaṇḍakī, Gomatī, and Pūrṇā—these are exceedingly purifying rivers.
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Among these, the Narmadā is best, as is the Gaṅgā that flows through the three worlds.
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Merely by being seen, O descendant of Raghu, it burns away all sin.
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Having seen it, [the sin of] a hundred births; having gone to it, [the sin of] three hundred births;
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and having bathed in it, the Revā destroys the sin of a thousand births in the Kali age.
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Resorting to the bank of the Narmadā, even with vegetables, roots, and fruits,
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when one vipra is fed, one obtains the reward of feeding ten million.”
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Whoever says, 'Gaṅgā, Gaṅgā,' even from [a distance of] hundreds of yojanas,
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is freed from all sins and goes to the world of Viṣṇu. // 7
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Having reached the new moon at the end of Phālguna, and likewise in the dark [fortnight] of Prauṣṭhapada,
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having reached the Gaṅgā in that fortnight, ritual ablution and libation to the ancestors, // 8
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and offerings of rice-balls—whoever performs these enjoys imperishable reward.
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And when the month of Śuci arrives, whoever takes a bath in a step-well, // 9
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that person does not see the eighty-four hells, O king.
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By remembering the Tapatī, O Rāma, even for the perpetrators of great sins, // 3.2.31.10
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one would deliver seven gotras and one hundred and one families.
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A man, having bathed in the Yamunā, is entirely freed from all sins; // 11
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even if joined with great sins, he would attain the supreme state.
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On the full moon day of Kārttika during the conjunction with Kṛttikā, one should bathe in the Sarasvatī; // 12
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mounted upon Garuḍa, praised by the best of gods, he would go [to heaven].
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Whoever, having bathed in the month of Kārtika where the Sarasvatī flows eastward, // 13
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and having praised Prācī-Mādhava, he would go to the supreme state.
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A man who takes a bath in the sacred ford of Gaṇḍakī, // 14
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and worships the śālagrāma stone, will not drink from a mother's breast again.
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In the presence of Kṛṣṇa, one should plunge into the billowing waves of the water of the Gomatī; // 15
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having become four-armed, that man rejoices long in Vaikuṇṭha.
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That man who bows to the Carmaṇvatī and touches its waters, // 16
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delivers his ancestors: ten prior and ten subsequent.
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And having seen the confluence of the two, or having heard the roar of the ocean, // 17
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even one joined with the murder of a brahmin, purified, goes to the supreme state.
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A man who performs immersion at Prayāga in the month of Māgha, // 18
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having enjoyed happiness in this world, goes to the abode of Viṣṇu at the end.
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Those men who remain celibate for three nights at Prabhāsa, O Rāma, // 19
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would not see the world of Yama nor the Kumbhīpāka hell and the like.
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A person who dwells in Naimiṣāraṇya would attain divinity, // 3.2.31.20
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because it is the dwelling place of the gods, difficult to find on earth.
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A man at Kurukṣetra, O Rāma, during an eclipse of the moon or the sun, // 21
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and through gifts of gold, O king of kings, will not drink from a mother's breast again.
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Having had darśana at Śrīsthala, a man is freed from sin; // 22
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and upon the destruction of all suffering, he is glorified in the world of Viṣṇu.
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Whatever mortal on earth causes a cow to touch the earth, O Rāghava, // 23
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he goes to the world of the seers, the abode of the wish-fulfilling cow.
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One should perform a bath in the Śiprā at Ujjayinī in the month of Vaiśākha; // 24
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one would release one's ancestors by thousands from the dreadful Raurava hell.
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If a man performs a bath in the Sindhu for three days, O Rāma, // 25
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his soul purified of all sins, that man rejoices on Kailāsa.
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Having bathed at Koṭītīrtha and having seen Koṭīśvara Śiva, // 26
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a man is never stained by sins such as the murder of a brahmin.
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Even of creatures without understanding that wander in great impurity, // 27
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by drinking the water that arises from [Śiva's] feet, every sin is destroyed.
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That man who bathes in the Vedavatī at the auspicious rising of the sun, // 28
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would be freed from all disease and would attain supreme happiness.
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Sacred fords everywhere, O Rāma, through bathing, drinking, and immersion, // 29
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effortlessly destroy all sins of human beings.
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The supreme sacred ford among sacred fords is declared to be Dharmāraṇya, // 3.2.31.30
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which was first established in ancient times by Brahmā, Viṣṇu, Śiva, and others.
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Among all forests, and among sacred fords in particular, // 31
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there is none higher than Dharmāraṇya that bestows enjoyment and liberation.
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In heaven, the gods praise the dwellers of Dharmāraṇya: // 32
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'Those men who dwell in the Kali age are meritorious and performers of good deeds,
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in Dharmāraṇya, O divine Rāma, which destroys all wickedness.' // 33
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Sins such as the murder of a brahmin, and all sins committed through theft,
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association with another's wife and the like, eating what must not be eaten and the like, // 34
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approaching women who should not be approached, and touching what must not be touched,
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turn to ashes for people from immersion in Dharmāraṇya. // 35
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The slayer of a brahmin, the ungrateful, the slayer of a child, the liar,
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the slayer of a woman, the slayer of a cow, and the destroyer of a village—all are freed in Dharmāraṇya. // 36
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For on earth there is nothing more purifying than this for sinful creatures;
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it confers heaven, fame, longevity, and desired goals, and is auspicious.
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Granting desires to those with desires, granting liberation to ascetics,
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and granting perfections to the perfected, Dharmāraṇya is proclaimed in every age.
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Brahmā said:
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Having heard the words of Vasiṣṭha, Rāma, foremost among upholders of dharma,
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experienced supreme delight that brought joy to his heart.
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With a blossoming heart, the hair of his body bristling with horripilation,
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Rāma of auspicious vows made up his mind to go to Dharmāraṇya,
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wherein insects, moths, human beings, and animals alike
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are freed from all sins by merely staying there for three nights.
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Just as Kuśasthalī, just as Kāśī, and just as Śūlapāṇi Bhairava
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grant liberation, O Rāma, so too is the excellent Dharmāraṇya.
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Then Rāma, the great archer, filled with supreme joy,
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set out on the pilgrimage along with Sītā and his brothers.
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At that time, Hanumān the lord of monkeys followed Rāma,
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as did Kauśalyā, Sumitrā, and Kaikeyī, filled with joy,
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Lakṣmaṇa endowed with auspicious marks, the highly intelligent Bharata,
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and Śatrughna with his army, as well as the residents of Ayodhyā.
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The subjects, O tiger among men, set forth for Dharmāraṇya;
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filled with supreme joy, they then followed Rāma.
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Having set out from home to perform the rites of pilgrimage, the king,
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O lord of earth, spoke these words to Vasiṣṭha, his family preceptor:
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Śrī Rāma said:
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What was the beginning of this incomparable wonder, Dvārakā?
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Tell me this, O Vasiṣṭha: how long ago did it arise?
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Vasiṣṭha said:
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O great king, I do not know how long ago this came to be.
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Lomaśa and Jāmbavān know the cause.
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Whatever sin has been committed by the body across various lifetimes,
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this sacred field is considered the supreme expiation for all of them.
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Having heard his words, Rāma, foremost among the wise,
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resolved to go to the sacred ford and performed the rites of journey.
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Placing Vasiṣṭha in the lead, along with kings governing regions,
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and having performed the preparatory rites, he set out towards the northern direction.
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Placing Vasiṣṭha in the lead, he set out towards the western direction,
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passing from village to village, from region to region, from forest to forest.
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Leaving [the city], Rāma set out with his army and retinue,
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with thousands of elephants and horses, and millions of chariots and vehicles.
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Rāghava then advanced with innumerable palanquins,
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mounted upon an elephant, observing regions with diverse friendly peoples.
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A white parasol being held over him and being fanned with an auspicious fly-whisk
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by the multitude of people, Rāma arrived there.
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With the roaring sounds of musical instruments, preceded by dancing and singing,
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and being praised by bards, Rāma went forward filled with joy.
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On the tenth day, the peerless Dharmāraṇya was reached.
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Seeing a provincial city not far from there, Rāma,
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halting there with his army, lodged for the night in that city.
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Hearing that the sacred field was desolate, abandoned, and terrifying,
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infested with tigers and lions, and frequented by yakṣas and rākṣasas—
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having heard from the mouths of people that Dharmāraṇya was a wilderness,
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Lord Rāma, having heard that, said: "No anxiety should be had!"
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The merchants stationed there, who were brave, skilled in their trade,
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capable, of large physique, and possessed of great strength and valor—
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summoning them at that time, he then addressed these words:
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"Carry my beautiful golden palanquin quickly, without delay,
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so that in a single moment I may reach Dharmāraṇya.
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Having bathed and drunk water there, one is freed from all sin."
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All those merchants, being thus urged by Rāma at that time,
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saying "So be it," all bore his palanquin then.
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When Rāma entered the middle of the sacred field together with his army,
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the pace of his vehicle truly slowed down, O Bhārata.
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Musical instruments gave faint sounds, the elephants moved slowly,
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and the horses became likewise; Rāma was filled with wonder.
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With humility, he questioned his guru, Vasiṣṭha, the foremost of sages:
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“What is this slow motion? There is astonishment in my heart, O lord of sages.”
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The sage, knower of the three times, said: “A field of righteousness has been reached.
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In an ancient sacred ford, O Rāma, one travels on foot.
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When this is done, there will subsequently be comfort for the army.”
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Then Rāma went on foot, accompanied by his army.
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The supreme purifier reached the village named Madhuvāsanaka.
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And following the path spoken by his guru, worship of the Mothers was performed
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with manifold varied offerings, preceded by the rites of consecration.
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Then Rāma, on the southern bank of the Suvarṇā,
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having observed Harikṣetra and many grounds suitable for sacrifice,
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deemed himself to have achieved his purpose, Rāma the scion of Raghu.
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Then, having beheld the abode of dharma on the northern bank of the Suvarṇākṣā,
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having made the host of his army cross over, he wandered through the sacred field.
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There, at all the sacred fords and temples of deities,
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Rāma duly performed the rites as prescribed.
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Filled with supreme faith, he performed ancestral offerings according to rule.
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He established Rāmeśa, and then Kāmeśvara,
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in the north-western direction from the place, on both banks of the Suvarṇā.
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Having done so, Rāma, son of Daśaratha, became fulfilled in his purpose.
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And having performed every rite, he sat down in the assembly.
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That night, the delight of Raghu slept on the bank of the river.
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Then, when midnight arrived, lotus-eyed Rāma,
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fond of righteousness, was awake at that time, all alone.
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And at that moment, Rāma heard the weeping of a woman
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in the night, crying with plaintive words like an osprey.
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Through spies, Rāma had her investigated in great perturbation.
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Seeing the woman deeply distraught, lamenting in plaintive tones,
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that sorrowful woman was then questioned by Rāma's messengers, O sinless one.
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The messengers said:
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“Who are you, fortunate woman? Are you a goddess, or perhaps a Dānavī?
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Or by whom have you been frightened? By whom has your wealth been stolen?
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Distraught, uttering dreadful cries again and again,
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tell truthfully: King Rāma inquires.”
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By her it was said: “O messengers, send your master to my presence,
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so that I may reveal to him my mental sorrow for its pacification.”
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Having said, “So be it,” the messengers then came to Rāma and spoke.
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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].
Linked texts (1)
- Skandapurāṇa — Vyāsa, Sanskrit