The Skanda Purana

by G. V. Tagare | 1950 | 2,545,880 words

This page describes Validity of rule governing visit to Dvaraka and a bath in Gomati which is chapter 36 of the English translation of the Skanda Purana, the largest of the eighteen Mahapuranas, preserving the ancient Indian society and Hindu traditions in an encyclopedic format, detailling on topics such as dharma (virtous lifestyle), cosmogony (creation of the universe), mythology (itihasa), genealogy (vamsha) etc. This is the thirty-sixth chapter of the Dvaraka-mahatmya of the Prabhasa Khanda of the Skanda Purana.

Chapter 36 - Validity of rule governing visit to Dvārakā and a bath in Gomatī

[Sanskrit text for this chapter is available]

Sūta said:

1. After hearing such words of Prahlāda, Bali who was present in the assembly asked with all curiosity in mind as to how could there be a relatively greater fame of that region, i.e. Dvārakā?

2. After listening to such words of him (i.e. of Bali) Prahlāda himself got full of admiration. Then after conveying his greetings to him, he began to speak with all love.

Prahlāda said:

3-37. On each step of the living being towards the city of Dvārakā, awaits thousands of virtuous fruits. Those who nurture a wish as an attitude to visit Dvārakā, ten thousands of sins committed on their part iṅ previous lives get destroyed. Formidable crimes continue with the beings till they visit Dvārāvat in the Kaliyuga. Even one visiting Cakratīrtha at Dvārakā out of some greed or with lot of impediments on the way or out of conceit and deceit, does not get entry again into material life/existence. Despite his committing excessively formidable crimes in the Kaliyuga if a man, whether a sinner or belonging to the lower varṇa dies at the city of Kṛṣṇa, he never indulges in any sin by just having a look of the (gracious) face of Kṛṣṇa. Kāśī, Avantī and Mathurā rule in the minds of living beings till they happen to see the city known to be reared/protected by Kṛṣṇa.

O leader of demons (i.e. Bali)! in cases of those whose life-force exits from their bodies here, re-entry into material life never happens to them till the subsistence of creation for hundreds or crores of years. Opportunity to reside at Dvārakā, having a look of Kṛṣṇa, to take a bath in Gomatī and to have a look of Rukmiṇī is quite difficult to have in the Kaliyuga. While at home, those who always remember the beautiful city of Kṛṣṇa, sins can hardly ever remain with them so long as their life-force remains in body as a resort/support.

O king! cooked rice from those homes is not only unfit for consumption but also rated as non-edible where worship of Keśava is not done. Like the absence of heat with the moon or of coldness with fire, so is the absence of sin with Vaiṣṇavas observing the fasting meant for the eleventh day (of a month).

O highly fortunate being (i.e. the king)! there is no yuga similar to the Kaliyuga. By remembering Viṣṇu and making kirtans addressed to him one can obtain that imperishable position. The husband of Satyabhāmā (i.e. Kṛṣṇa) is present here (i.e. at Dvārakā). The holy Gomatī too flows here. Men can obtain liberation in the Kaliyuga by taking a bath there (in Gomatī). If the twelfth day of a month meant for observance of religious vow called Trispruśo [Trispṛśā?] coincides with the brighter day of the moon specifically addressed to religious act for Mādhava, there is no more such fortunate occasion for religious observance at Dvārakā than this. By going to the Kṛṣṇa city as the twelfth day meant for observance of Trispruśo [Trispṛśā?] sets in and by rising to fulfill the duties required in connection with devotion for Hari, a man attains the fruits of Aśvamedha yajña. If in a lunar month, days known as Nandā (i.e. the first day in the brighter fortnight of the moon) and Jayā, coincide with Bhadrā (i.e. the day having characteristic of both the seventh and the twelfth day) worship of Kṛṣṇa near Him by fasting and singing, is indeed a difficult/rare fortune for one to have. If the eleventh day sets in as the Moon rises, but the thirteenth day advents as the same day gets over and in between the twelfth day just squeezes in for a short while, then such a twelfth day is usually considered as a full day. Trispruśo [Trispṛśā?] is the name of such a day which is quite dear to Hari. Fasting for just a single day on this day yields results equal to ten thousand fastings. Sitting awake throughout a night in the worship of Kṛṣṇa yields hundred times of one thousand results. Dancing in admiration of Kṛṣṇa gives crore times of fruits in the Kaliyuga. These fruits are available to the mortals who put up regularly at Dvārakā for having their homes there. So what more to speak about those who remain present in the temple at Dvārakā and that way in the vicinity of Kṛṣṇa? People having their minds vitiated with sins and on whose part sins cannot be thrown out easily either from their words, temperament and over all being together, get free from all these at Dvārāvatī by taking a look of the auspicious face of Kṛṣṇa.

O king of demons! men who visit Dvārāvat deserve admiration. Among the centres of pilgrimage this (i.e. Dvārakā) is quite difficult to get. Difficult are also the best mountains. Attainment of the abode of Viṣṇu as well as dwelling at Dvārakā are quite difficult to get in the Kaliyuga. Fruits accruable to donation of crores and thousands of cows as well as to gifting of crores and hundreds of gems can be obtained in the same manner by nearness to Kṛṣṇa. Sins like Brahmicide, etc. get destroyed by entering into its (Dvārakā’s) boundary and by a look of it. So who will not like to serve this city of Him (i.e. Kṛṣṇa)? There are stones with imprints/marks of Kṛṣṇa’s cakra, i.e. the discus here at the confluence spot of Gomatī with the sea. Worship of such stone blesses one with liberation. So who will not like to serve this city of Him, i.e. Kṛṣṇa? The fruits that the Brāhmaṇas get entitled to by a bath in/at Godāvarì during the time when Guru, i.e. Jupiter transits through the Zodiac sign of Siṃha, i.e. Leo, can be had just by a bath in Gomatī in the vicinity of Kṛṣṇa. Remaining present at Dvārakā, if a man drinks the water (of Gomatī) for six months, his body begins to bear marks of cakra, i.e. the discus without any doubt. Fruits that result from residing at Kāśī for a time measuring thousand times the sustenance of creation as per Manu can be had equally by a residence for (just) five days at Dvārakā.

O the foremost demon! that unfortunate woman’s children continue to die till she takes a look of the favourite city of Kṛṣṇa with all devotion during the Kaliyuga. In addition to this they (i.e. such women) do also need to worship Rukmiṇī, Satyabhāmā, Goddess Jāmbavatī, Mitrabindā [Mitravindā?], Kālindī, Bhadrā and Nāgrajitī. Thereafter they have to worship Lakṣmaṇā and Vaiṣṇavī—the favourite of Kṛṣṇa. After a sincere worship of all of them as per prescribed procedure, they get the best son. A man remains troubled up with the fear of worldly life as well as with idiocy of break-up of home until he takes a look of Kṛṣṇa’s city with devotion in the Kaliyuga. Every place having confluence of rivers with sea does not yield liberation by a bath. Liberation is only possible at the confluence of Jāhnavī with the sea and of Gomatī with the sea.

(Liberation is possible) through contact of the body with Gomatī’s water at the vicinity of Kṛṣṇa. Master of rivers, i.e. the sea has said, “By taking a look of me after having a bath in Gomatī, men never get rebirth.” An individual meeting death on his way to Dvārakā does not have to enter material life again till the thriving of creation for hundreds and crores of years.

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