THE

S K A N D A -P U R A N A

PART XI

M O T IL A L B A N A R S ID A S S P U B L IS H E R S
P R IV A T E L IM IT E D • D E L H I
 First Edition: Delhi, 1955
Reprint: Delhi, 1988, 1994, 2002

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 CONTENTS

sk a n d a -p u r An a
BOOK IV: KASI-KHANDA
SECTION II: UTTARARDHA

Chapters
51. Description of Sun-gods Called Aruna, Vrddha etc. 1
52. Description of Dasasvamedha 11
53. Siva’s Attendants Co to Varanasi 19
54. The Greatness of Pisacamocana Tlrtha 28
55. Ganesa Proceeds on a Mission to KasT 35
56. Manifestation of the Maya of Ganesa 40
57. Manifestation of Dhundhi Vmayaka and Fiftysix Vinayakas 47
58. Attainment of Salvation by Divodasa 59
59. Pancanada Comes into Being 77
60. Manifestation of Bmdumadhava 90
61. The Greatness of Vaisnava Tlrthas 102
62. Manifestation of the Bull-emblemed Lord 122
63. The Story of Jyesthesa 131
64 1 he Secret of Jyesthesvara 139
65 Manifestation of Parasaresvaradi Lingas 148
6f>. Sailesa and Other Lingas 155
67. In Praise of Ratnesvaia 167
68 The Origin of Krttivasas 184
69. The Assembly of Sixtyeight Holy Spots 191
70. Establishment of the Deities 204
71. Exploits of Duiga 212
72. Victory of Durga . 220
73. The Greatness of Omkara 230
74. The Greatness of Omkara (Continued) 246
75. Manifestation of Trilocana 254
76. The Power of Trilocana 261
77. The Greatness of Kedara 273
78. The Greatness of Dharmesa 279
79. Dharmesakhyanam 285
80. The Vrata Called Manorathatrtlya 294
viii Skanda Purdna

81. The Legend of Dharmesvara 301

82. Exploits of Amitrajit 307
83. Manifestation of VTresvara 317
84. Tirthas from the Confluence of Gariga and Varaha up to
Manikarnika 327
85. Granting of Boons to Durvasas 336
86. Manifestation of Visvakarmesa 342
87. Daksa’s Sacrifice 352
88. Sat! Casts off Her Body 361
89. Manifestation of Daksesvara 369
90. The Story of Parvatlsa 379
91. The Greatness of Garigesvara 381
92. The Stoiy of Narmadesvara 382
93 Manifestation of Satisvara 384
94 Manifestation of Amrtesa and Other Lirigas 387
95. Vyasa’s Arms Get Paralysed 391
96. Vyasa Released from the Curse 398
9^. Holy Spots in Varanasi 414
98 Departure unto the Pavilion ol Salvation 436
99. The Greatness of Sri Visvesvara 444
100. Index to Kasikhanda 450

Indfx 461
 SKANDA PURANA

BOOK IV: KASl KHANDA

SECTION II: UTTARARDHA

CHAPTER FIFTYONE

Description of Sun-gods Called Aruna, Vrddha etc.'

Obeisance to Sn Ganesa :

Agasti enquired:
1. О delighter of the heart of Parvan, О Lord born of the
body of the Omniscient Lord, I wish to ask something. О Lord,
it behoves you to explain it.
2. How did that chaste lady, a daughter of Patriarch Daksa,
a wife of Kasyapa and mother of Garuda become a slave?

Skanda replied:
3. I shall recount to you, О highly intelligent one, how that
pitiable lady Vinata got into slavery; listen.
4. Formerly Kadru gave birth to a hundred sons of Kasyapa
and Vinata to three, namely Uluka, Aruna and Tarksya.
5. In view of his being the eldest, Kausika (i.e. Uluka)
attained the kingship of birds; but since he was bereft of virtues,
he was dethroned from the kingdom by all those birds.
6-7. “This (bird) is evil-eyed; he is blind by day; he is always

1. This chapter describes the legend of the following Sun-gods. Their

names and locations are noted as below:

Name Location
1. Arunaditya In Trilocana Temple
2 Vrddhaditya South of Visalaksi Temple at Mira Ghata
3. Kesavaditya In Adi-Kesava Temple
4. Vimaladitya In Jangamb&di area—south of Godulia crossing
5. Gahgaditya At Lalita Ghata
6. Yamaditya At Yama Tirtha near Viresvara.
2 Skanda Purana

crooked-nailed; his voice causes extreme alarm to everyone.”

Thus those birds censured its qualities in various ways. Hence
they did not select anyone else as a king. They moyed about
as they pleased. •
8. Since Kausika’s lot had been so, Vinata was excessively
eager to see a son. Hence she broke open the egg of the
middle one.
9. The egg was to be broken after completion of one thou­
sand years, О Pot-born Sage. But out of eagerness, the egg was
broken open by her in eight-hundredth year.
10. By that time all the limbs of that highly refulgent
child staying within that egg, had become full-fledged above
the thighs only.
11. As soon as it came out of the egg, the mother was
cursed by that child with semi-fledged limbs. The splendour of
his face was Aruna (red) with rage.
12-13. “O my mother, the sons of Kadru were seen playing
in the lap of their mother gracefully by you and the egg was
broken open. Hence, I have become one with incompletely
developed limbs. I, therefore, curse you. О bird! Be the slave
of those very children born of your co-wife.”
14. Trembling due to that curse, the bird spoke thus, “O
Anuru (thighless one), my son, tell me the end (redemption)
of the curse, unto your mother.”
15. Anuru said: “Do not break open that third egg. It is
unfledged like mine. He who is to be born out of this egg, will
redeem you from slavery.”
16. After saying thus, Aruna flew unto the sacred place
called Anandakanana, where Visvesvara bestowed blessedness
even on that crippled one.
17. Thus the cause of the slavery of Vinata has been re­
counted to you as per your query. О sage, incidentally I shall
tell you the origin of Arunaditya.
18. This child was called Anuru because he had no thighs.
He was known as Aruna because his (face) had become red in
colour due to anger. Penance was performed by him at Varanasi
and the Sun-god was propitiated.
19. That Lord too became pleased and granted boons to
that Anuru. The Sun-god became known as Arunaditya after his
name.
IV.ii.51.20-32 3

The Sun-god said:

20. О Aniiru, son of Vinata, stay forever in my chariot in
front of me, dispelling the darkness for the welfare of all the
worlds.
21. If men worship the idol installed by you here in Varanasi,
to the north of Mahadeva idol, they will have nothing to fear
from anywhere.
22. Neither misery, nor poverty, nor sins will affect those
who always worship me designated as Arunaditya.
23. By resorting to Arunaditya they can ward off the af­
fliction from all ailments. They are not affected by evil phe­
nomena, nor are they burned by the fire of grief.

24. Thereafter the Sun-god made Aruna mount his chariot

and took him away. Even today Aruna rises at dawn in the solar
chariot.
25. Whence can there be fear from misery unto him who
gets up in the morning everyday and offers obeisance to Aruna
along with the Sun-god?
26. If any excellent man listens to the greatness of Arunaditya,
he will never incur any sin.

Skanda said:
27. Listen to the greatness of Vrddhaditya. I shall narrate
it to you. The very act of listening to it makes a man avoid
sinful acts.
28. Here at Varanasi formerly an old great sage named
Harlta propitiated the Sun-god for the sake of great abun­
dance of penance.
29. Endowed with firm devotion, he installed the image of
the Sun towards the south of Visalaksl. The image had all auspicious
characteristics and was intended to bestow auspiciousness.
30. Bradhna (the Sun-god), being pleased with him, granted
a boon unto that old austere sage. He said, “Do not delay.
Request me. What boon should be given by me to you?”
31. That sage chose the boon from the delighted Sun-
god, the jewel of firmament: “If the Lord is pleased, grant me
youth once again.
32. Since I have reached old age, I have no capacity to
 4 Skanda Ритапа

perform penance. Having regained my youth, I shall perform

an excellent penance.
33. Penance alone is the greatest virtue. Penance alone
is the greatest wealth. Penance alone is the great lPurusdrtha
called) love. Penance is certainly salvation.
34. Prosperity and riches can be obtained anywhere with­
out penance. Good position was obtained by Dhruva and others
only on the strength of penance.
35. Thanks to your liberal gift of the boon, I shall regain
youth honoured by all and thereafter perform penance that
bestows greatness in both the worlds.
36. Fie upon old age of living beings here! Thereby all
become estranged because even women do not remain under
one's control, when one's sense-organs are afflicted with old age.
37. F.ven death is preferable to old age that causes exces­
sive misery7. Death is painful for a moment, but the pain of old
age occurs every moment.
38* Men who have conquered their sense-organs, desire
longevity for the sake of long continued penance, wealth for
the purpose of donation, a wife for procreating a son, and
intellect for attaining salvation.”
39. Bradhna (the Sun-god) removed the senility of the
old man immediately and granted him youth that produces
charm and becomes the means of attaining merit.
40. After attaining youth from Bradhna thus, that great
old sage Harita performed a fierce penance in Varanasi.
41. Thereafter that deity Adltya who dispels senility is
remembered as Vrddhaditya, because he had been propitiated
by the old sage Harita.
42. Many have attained supernatural powers, О Pot-born
One, by propitiating in Varanasi, Vrddhaditya, the destroyer of
old age, wretchedness and ailments.
43. By bowing down to Vrddhaditya at Varanasi on a Sunday,
a man shall obtain the desired benefit. He will not meet with
wretchedness.

Skanda said:
44. Hear, henceforth, О sage, about the excellent Kesavaditya
and how the Sun-god attained (spiritual) knowledge after as­
sociating with Kesava.
IV.ii.51.45-56 5

45. Once, Adikesava was seen worshipping the Linga of

Isvara by Saptasva (seven-horsed one = the Sun-god) who was
proceeding ahead in the firmament.
46. Out of curiosity, Ravi descended from heaven and sat
silently, motionlessly, steadily near Hari and was greatly amazed.
47. Desirous of asking Hari something and awaiting the
opportunity thereof, he bowed down to Hari when the latter had
concluded the adoration. He kept his palms joined in reverence.
48. “Welcome to you”, said Hari with great respect. He
made the Sun-god who had bowed down, sit near him.
49. Seeing that it was a suitable opportunity and having
got the permission of the destroyer of Asuras, Lokacaksus (‘the
eye of the world’—the Sun) bowed down to Adhoksaja (Visnu)
and submitted as follows:

Ravi said:
50. О Visvambhara, О Lord of the universe, you are the
immanent soul of all the worlds. О Madhava, worthy of being
adored by the universe, is there anyone worthy of being adored
here, even by you?
51. О resort of all the worlds, all this (visible world) manifests
from you. Everything gets dissolved in you. You alone are the
protector of the entire universe.
52. I have come to you after seeing this surprising thing.
What is this that is being worshipped, О Lord, by you, the
destroyei of the distress of worldly existence?

53. On hearing this speech of the thousand-rayed Sun,

Hrsikesa (Lord Visnu) stopped the Sun-god with a gesture of
his hand as though saying, “Do not speak loudly.”

Sn Visnu said:
54. The Blue-throated Consort of Uma, the great Lord,
the Lord of Devas alone is worthy of being adored here. He
is the cause of all causes.
55. If anyone of deficient intellect worships someone other
than the Three-eyed Lord, he should be considered as one
devoid o f eyes, though actually he may have eyes.
56. Mrtyunjaya alone is worthy of being adored. He re­
 6 Skanda Purana

moves birth, death and old age. Indeed, by worshipping Mrtyunjaya,

Sveta (ketu) was able to vanquish death.
57. By propitiating Kalakala (Siva), BhrrigI vanquished
Kala (god of Death). Mrtyu (god of Death) spared the son of
Silada (Nandi) and others who worshipped Mrtyunjaya.
58. Who will not become the most adorable of all by wor­
shipping Bhutesa who vanquished the Tripuras sportingly by
discharging a single arrow?
59. The propitiation of the Three-eyed Lord is the no­
blest act, since he is the cause of the victory over the three
worlds. О Bradhna, who does not adore the enemy of Smara,
who is the vital essence of all?
60. To whom is Lord Siva not the most adorable one?
This whole universe becomes shrunk (destroyed) when his eyelashes
close and becomes full-fledged when his eyes open.
*

61. By worshipping the Linga of Sambhu here, a man

attains all the four aims of life immediately. No hesitation
need be entertained in this respect.
62. Certainly after worshipping Sambhu’s Linga here, a
man instantly gets rid of heaps of sins acquired in the course
of hundreds of births.
63. Undoubtedly what things—sons, wives, lands, heaven,
liberation from Samsara, will not happen (be obtained) by
worshipping (Siva)?
64. О Thousand-rayed One, by the sole worship of Sivaliiiga
the riches and prosperities of all the three worlds have been
attained by me. It is true, it is certainly true all the times.
65. This alone is the greatest Yoga, this alone is the great­
est austerity, this alone is the greatest wisdom whereby Sivaliiiga
is worshipped.
66. In this wide world, the receptacle of misery, whence
can there be the fear of misery unto those by whom the Linga
of Parvatl’s Lord has been worshipped even once?
67. О Ravi, О Divakara, even great sins do not harass him
who has sought refuge in the Linga forsaking everything else.
68. О Bhaskara, interest in the worship of the Linga here,
shall occur only in those persons whose severance from the
mundane existence, Mahesvara wishes to bring into effect.
69. There is nothing else in all the three worlds more
meritorious than the propitiation of the Linga. One shall have
 TV.ii.51.70-81 7

(the benefit of) having the holy bath in all the Tlrthas by
resorting to the holy water with which the Linga is bathed.
70. Hence, О Arka, you too worship the Linga of Mahesvara
in order to acquire the greatest glory increasing with the greatest
refulgence.

71. On hearing these words of Hari, the Thousand-rayed

Lord made a crystal Linga, О sage, and has been worshipping
it ever since and even today.
72. Vivasvan (Sun-god) chose Adikesava as his preceptor
and is worshipping there to the north of Adikesava.
73. Hence that Linga is called Kesavaditya. He is the de­
stroyer of the darkness of devotees. On being adequately
worshipped, he shall bestow for ever everything desired in the
mind.
74. By propitiating Kesavaditya in Varanasi, a good man
acquires highest wisdom whereby he attains salvation too.
75. In the holy Tlrtha Padodaka at the confluence of
Gariga and Varana, one should perform the ritualistic offering
of water to one's predecessors and should visit Kesavaditya. He
is liberated from congenital sins.
76-77. О Agasti, on the RathasaptamI day (seventh day of
the bright half of Magha) coinciding with a Sunday, a devotee
should take bath early in the morning in the Padodaka Tlrtha
in front of Adikesava. He should observe silence and worship
Kesavaditya. Instantaneously, he shall be absolved of the sins
incurred in the course of seven births.

78-81. Three Mantras:

M(a) May the SaptamI of the month of Makara dispel all my
sins acquired in the course of seven births and the illness and
grief attending them.(b) May these seven types of sins: (i)
committed in the current birth, (ii) acquired in the previous
birth, (iii) mental ones, (iv) verbal ones, (v) physical ones, (vi)
known ones, (vii) unknown ones, be dispelled, (с) О Saptasaptika
(the Solar Sakti), the SaptamI of Makara destroys these seven
forms of sins, by my holy bath. Dispel them along with the
seven ailments.”
By repeating these three Mantras and by taking the holy dip
in Padodaka and also by visiting Kesavaditya a man shall be
8 Skanda Parana

free from sins instantaneously.

82. One who listens to the greatness of Kesavaditya with
faith, is never smeared with sins. He acquires devotion unto
Siva.

Skanda said:
83. Henceforth, listen О sage, to the excellent Vimaladitya
stationed in the beautiful forest of Harikesavana in Varanasi.
84-85. Formerly, there was a Ksatriya named Vimala in the
‘Ucca Desa’ (in the country called ‘Ucca’ or in a hilly country).
Though he abided by the path devoid of impurities, he contracted
the foul disease of leprosy as a result of the previous Karmas.
He left his wife, home and riches. The sensible man repaired
to Varanasi and propitiated Bradhna (the Sun-god).
86. He worshipped the Sun-god with the fragrant flowers
of Japa, Karavlra, excellent Kimsuka, red lotuses and Asoka.
87-89. He offered garlands of Patala and Carhpaka flowers
with exquisite workmanship. He offered red sandal mixed with
saffron, agallochum and camphor. He offered Devamohana
incenses filling the whole atmosphere with profuse perfume,
lights with Karpura, lamps with wicks and also milk and ghee
puddings for Naivedya. He offered different kinds of arghyas,
repeated hymns and prayers of the Sun-god in accordance with
the (specific) injunctions. While he was propitiating thus, the
Sun-god became the bestower of boons.
90. He said: “O Vimala of spotless activities, mention the
boon you would have. Let this leprosy of yours disappear. Request
for another boon.”
91-94. On hearing these words of the Sun-god, Vimala bowed
down in prostration on the ground, with hairs standing on end
due to exhilaration. He submitted to the Sun-god having mono­
wheeled chariot: “O eye of the universe, О incomprehensible
soul, О dispeller of great darkness, if the holy Lord is pleased,
if a boon may be granted to me, then let there be no leprosy
in the whole family of those who are steadfast in devotion unto
you. О Thousand-rayed One, let there not be other ailments
too; let there be no poverty and let there be no distress unto
your devotees.”
 IV.ii.51.95-107 9

Sri Siirya said:

95. Let it be so, О highly intelligent one. Listen to an­
other excellent boon. This idol has been adored by you, О
extremely intelligent one.
96. I will never leave off the vicinity of this idol. This
image will be popularly known after your name.
97. Its name shall be Vimaldditya. It shall always be the
bestower of boons on devotees. It shall dispel all ailments and
all sins.

98. After granting these boons, the Sun vanished there

itself. Vimala, with a clean spotless body went to his abode.
99. Thus is the Vimaladitya at Varanasi the bestower of
auspiciousness. M erely by visiting him, the foul disease of leprosy
becomes completely destroyed (cured).
100. A man who listens to this story of Vimaladitya attains
spotless purity. He gets rid of all mental impurities.

Skanda said:
101. There is another (deity) Gahgaditya to the south of
Visvesa. A man attains purity merely by seeing it.
102. When Ganga arrived with Bhagnatha leading her, the
Sun-god stationed himself there in order to eulogize Ganga.
105. Even to this day, Bhaskara faces Ganga day and night
and eulogizes her. He is delighted m his soul and bestows
boon on the devotees of Ganga.
104. An excellent man who propitiates Gahgaditya in Varanasi,
never attains wietchedness at any place. Nor does he fall ill.

Skanda said:
105. О blessed one, listen to another thing connected with
Yamaditya. On hearing it, a man never sees the world of Yama.
106. By visiting Yamaditya, О sage, to the west of Yamesa
and to the east of Viresa a devotee never sees the world of
Yama.
107. After taking bath in Yama Tlrtha on a Tuesday coin­
ciding with the fourteenth lunar day, the devotee should visit
Yamesvara. He is quickly absolved of all sins.
10 Skanda Parana

108. Formerly Yama performed pure penance in Yama Tlrtha.

Then he installed Yamesa and Yamaditya that bestow super­
natural powers.
109. О Pot-born One, since Aditya was installed there by
Yama, he is known as Yamaditya and he removes the torture
arising from Yama.
110. One who bows to Yamesa and Yamaditya installed by
Yama and takes his holy dip in Yamatlrtha does not see the
world of Yama.
111. One becomes free from indebtedness to Pitrs by per­
forming libations and offerings of balls of rice in Yama Tlrtha
on the fourteenth lunar day on a Tuesday with BharanI con­
stellation.
112-114. The Pitrs dwelling in Narakas always desire thus: “If
this excellent combination of a Tuesday with BharanI and the
fourteenth lunar day occurs and if some highly intelligent (scion
of our family) takes his holy bath in Yama Tlrtha at KasI and
offers libations along with gingelly seeds, it shall be conducive
to our liberation. If Sraddha is performed in this combination
at Yama Tlrtha at KasI, of what avail is the pilgrimage to Gaya
and Sraddhas with enormous Daksinas?”
115. One should be free from indebtedness to the Pitrs by
performing Sraddha in Yama Tlrtha, adoring Yamesvara and
bowing down to Yamaditya.

Skanda said:
116. Thus (the propitiation of) twelve Adityas who dispel
sins has been explained to you. On listening to the origin of
these, a man does not fall into a hell.
117. О Pot-born Sage, there are many other Adityas too
installed in KasI such as Guhyakarka etc., by devotees of the
Sun-god.
118. By listening to these holy Adhyayas (chapters 45 to
51) explaining the twelve Adityas and by narrating them to
others a man can avert disasters. He never attains wretched­
ness.
 IV.ii.52.1-9 11

CHAPTER FIFTYTWO

Description of Dasasvamedha 1

Skanda said:
1. After the Sun had gone to Kasi that is fascinating to all
the three worlds, О sage, Нага who was stationed in Mandara
reached a high degree of anxiety:
2. ‘The Yoginls have not returned till this day. Nor has the
flerce-rayed Sun-god. It is surprising that I have no tidings
about Kasi. It has become very difficult to get.
3. Or, what is surprising in this: If Kasi makes even my
steady mind fickle and unsteady, what then is the position in
regard to other Suras?
4. I burned down Kama, the conqueror of the three worlds,
by my glance. Alas! the desire for Kasi burns all the more and
torments me.
5. Whom shall I send next to seek the tidings o f Kasi?
Brahma alone is capable of knowing it because he is four-faced
(or clever-faced).’
6. After thinking thus, Srikantha invited the Creator (Brahma)
with great deal of respect. After he had taken a seat, he spoke
to him:
7. “At first the Yoginis were sent. Then the thousand-rayed
Sun was sent. Till today, they have not returned from Kasi, О
Lotus-born One12.
8. О Lord of the worlds, that Kasi creates eagerness in my
mind like a tremulous-eyed girl in that of an ordinary man.
9. Though Mandara here abounds in beautiful caves, I do
not feel drawn towards it like a crocodile which does not revel

1. Dasasvamedha Ghata is the most popular Ghafa in Varanasi. In ancient

times it was called Rudrasarovara. But it got its name Dasasvamedha when God
Brahma performed ten horse-sacrifices here under the sponsorship of King
Divodasa. The Brahmesvara Linga established by Brahma is in a low-lying
building inundated every year in floods. The Dasasvamedhesvara Linga is in
the compound of Si tala Devi. Godavari (now called Godulia Nala) joined
Ganga at this Gha(a and this had additional sanctity due to this confluence.
The original Gh&ta is the southern side of the modern Dasasvamedha
Ghata. The northern Gh&ta was formerly called Prayaga Gha{a and was an
independent one. (BCL 226-8)
2. The reading ‘Kamalasaiiibhava’ is more appropriate than ‘Kalasasambhava’.
 12 Skanda Purana

in a small lake where the water is shallow as well as turbid.

10. That burning sensation arising from the poison Halahala
did not so torment me as this one arising from the separation
of KasI which afflicts me very much.
11. Though the cool-rayed Moon is situated on my head
and sheds nectarine drops as it were, it is not capable of dispelling
the distress arising from the separation from KasI.
12. О Brahma, О highly intelligent one, О foremost among
noble ones, go hence to KasI quickly and do an investigation
for me in this regard as desired by me.
13. О Brahma, you alone know the reason for my leaving
KasI. Even a dull-witted one may not leave KasI. What to say
in the case of one who knows something!
14. О Brahma, why don't I go myself to KasI along with
my Maya (Parvatl—the Sakti) today itself? But I am not eager
to assail Divodasa who abides by his Dharma.
15. О Brahma, since you carry out everything that has to
be done, the instruction ‘Do this and this’ is entirely meaning­
less in your case.
16. Go safe without any ill-luck. May your path lead to
auspiciousness.”
Brahma took the order with a bowed head and went joyously
to Varanasi.
17. The Self-born Lord with white Swan as his vehicle
reached the city of Varanasi quickly and considered himself
blessed, as one who has done his duty.
18. ‘In this contact with KasI, 1 have gained the benefit
of having the Swan as a vehicle, since they say that there are
obstacles in regard to the attainment of KasI at every step.
19. The root drs (to see) has become meaningful in re­
gard to my Drsau (eyes) since this Anandavatika has come
clearly within the range of my vision.
20. The celestial river itself waters it with its own current.
The trees are blissful here. The people are full of bliss here.
21. All the fruits in KasI give delight for ever. KasI is a
perpetual source of delight. Siva is a perpetual bestower of
bliss.
22-25. Hence, all the creatures in KasI become bliss embod­
ied. Only those feet that traverse the ground in the city of
Visvabhartr (Siva) and become blessed, know how to traverse.
IV.ii.52.26-35 13

Only those ears of great learning, of persons well-versed in the

Vedas here know how to hear, because Kasi has been heard
by them once. Only the mind of diligent person here medi­
tates properly because Kasi, the source of all authorities, is
pondered over by it. The intellect of intelligent persons here
comprehends everything, because the abode of Dhurjati has
been made its object.
26. Better indeed are those grains and grass blades, even
though wafted by wind and fallen within Kasi, than those people
who have not seen Kasi.
27. Today, my life-span extending over two Parardhas has
become fruitful, because in the course of that period the city
of Kasika, rare to be visited, has been attained by me.
28. Wonderful is my asset of righteousness, astonishing is
the weightiness of my fortune, since I have seen Kasi today that
has been thought over for a long time.
29. The tree of my austerities sprinkled with the water of
devotion to Siva, has borne the abundant fruits of all cherished
desires.
30. Various things have been created by me in the course
of my creative activities. But Kasi that has been created by
Visvesa is unique in itself.’
31. Brahma, who was delighted in his mind after viewing
the city of Varanasi, assumed the form of an aged Brahmana
and visited the king.
32. With raw rice-grains wet with water in his hand, he
proclaimed Svasti unto the king. He was saluted by the king
and offered a seat which he occupied.
33. The king duly honoured him by standing up and offering
the seat and the like. On being asked the purpose of his visit,
the Brahmana said to the king:

The Brahmana said:

34. О king, I am an aged person staying here for a long
time. You may not know me but I know that you are Ripunjaya
(in your previous birth) or conqueror of enemies!
35. Hundreds of kings have been seen by me. They dis­
tributed much by way of monetary gifts. They successfully fought
many battles. They regularly performed sacrifices. They con­
trolled their sense-organs.
 14 Skanda Purdna

36. They eschewed the group of six enemies (lust, anger

etc.). They were of excellent conduct. They possessed Sattva
quality. They mastered learning. They were experts in state­
craft and polity.
37. They are clever yet merciful and chivalrous. They abide
by the vow of truthfulness. They are on a par with the Earth
in forbearance. By their majesty and gravity they have excelled
oceans.
38. They have conquered anger and are brave. They are
the source of origin of gentleness and of handsome features,
being richly endowed with these and other good qualities. Thus
they have amassed good reputation as their asset.
39. But, О saintly king, generally among these kings, two
or three of your extremely sacred, good qualities have not
been seen by me.
40. You consider your subjects as members of your family.
You consider Brahmanas as your deity. You have great austeri­
ties to your credit. In this regard the other kings are unlike
you.
41. О Divodasa, you are blessed. You are worthy of honour
due to your good qualities. You are worthy of the adoration of
all good persons. Afraid of you, even the Devas do not go
astray.
42. Of what avail unto you, О king, is the panegyric of
Brahmanas like me who are devoid of desires? What can we
do? The group of your good qualities makes us your eulogiz-
ers.
43. May this chitchat be set apart. 1 shall state the thing
relevant at present. О king, I am desirous of performing a
sacrifice. Hence I seek your help.
44. О king, this kingdom has a benign king in you. It is
the receptacle of ail prosperities. I have some assets in the
form of great wealth accumulated by legitimate means.
45. In this land of Karmas, the capital city is the most
excellent one. Even on the day of annihilation, there is not
reduction in the power to yield benefits in the case of the holy
rites.
46. The wealth amassed by persons abiding by the righ­
teous path, should be utilized in Kasl. Otherwise it will be
conducive to pain and distress.
IV.ii.52.47-57 15

47. О king, no one understands the excellent greatness

of Kasi, except the three-eyed Sambhu, the bestower of all
wisdom.
48. I think that you are highly blessed since you rule Kasi,
the excellent Tanu (physical form) of Visvabhartr (Lord Siva),
as a result of merits incurred in the course of many hundreds
of births.
49. This has been decided by great sages that Kasi is the
essence of the three worlds, the essence of the three Vedas
and the greatest essence of the three aims of life.
50. This city is protected, thanks to the blessings of Visvesa,
by you. By the protection of even one in Kasi (it is as good as)
the three worlds protected.
51. О sinless one, I shall mention another thing condu­
cive to your welfare if it appeals to you. Visvesa alone should
always be propitiated by means of all rites.
52. Never look upon the Lord of the universe like other
gods, О king. Brahma, Visnu, Indra, Candra and Arka are
mere playthings of Dhurjati.
53. What is conducive to your welfare has been told by
me, since kings should be properly advised by Brahmanas desirous
of their ultimate benefit. Otherwise what have I to do with
such (anxious) thoughts?

54-57. When the Brahmana kept quiet after speaking this,

the excellent king replied:

The king said:

О excellent Brahmana, whatever has been spoken by you
has been grasped by me in the heart. I am at your service in
the matter of helping you who are desirous of performing
sacrifice.
Take away all the requisites for the sacrifice from my trea­
sury. Whatever I have in the kingdom consisting of seven constituent
elements, you are the lord unto that entirely. With single-
minded attention go ahead with the sacrifice. Consider that
everything you desire has already been accomplished. In my
rule over the kingdom, О Brahmana, I have no selfish interest.
 16 Skanda Purana

I do endeavour for helping others with my own person, sons

and wives.
58. It has been said by learned men that for kings the
sole duty is the protection of the subjects. It is far^superior to
sacrificial rites and even Tlrthas.
59. The fire arising out of the suffering of the subjects
is fiercer and more terrible than the fire of thunderbolt which
can reduce to ash two or three persons (only) whereas the
former destroys the kingdom, the family and the physical frame
(of the king).
60. О excellent Brahmana, whenever I feel the desire for
having the valedictory bath after a sacrifice, I bathe myself with
the waters from the feet of Brahmanas.
61. The offerings I make in the mouth of a Brahmana,
О excellent Brahmana of high intelligence, are, I think, better
than sacrificial rites.
62. Among all the desires in my heart, this one is more
dominant that at least someone should be seen today request­
ing for something, even my own body.
63. Oh! Good! My desire has become fulfilled after many
days that today you have come to my abode begging for something,
О Brahmana.
64. With the mind concentrated, О Brahmana, perform
many sacrifices with ample monetary gifts. Take it that assis­
tance in everything has been rendered already.

65. On hearing this speech of the virtuous and highly

intelligent king, Brahma, the Creator, became pleased in his
mind. He gathered together the requisites for sacrifice.
66. Getting the help of the saintly King Divodasa, the
Lotus-born One performed in KasI ten great horse-sacrifices.
67. As the interspaces of the firmament were pervaded by
the columns of smoke from the Homas, the firmament has not
given up the bluish colour ever since.
68. Since that time onwards, that Tirtha has become well-
known all over the world. The Tirtha named Dasasvamedha in
Varanasi is the bestower of auspiciousness.
69. Formerly that Tirtha was known by the name Rudrasaras.
It later became ‘Dasasvamedhika* due to its taking over by
Brahma.
IV.ii.52.70-83 17

70. Thereafter, the heavenly river came into contact with

it in association with Bhagiratha. Hence that excellent Tirtha
became extremely meritorious and sacred.
71. Alter installing the Liriga Dasasvamedhesa there, Brahma
stayed there itself. Even till today he has not left Kasi.
72. He did not find any vulnerable point in that king who
was extremely interested in pious acts. Hence what could Brahma
have said after going to Lord Siva?
73. He realized the power of the holy place. Meditating
on Siva, the Lord of the universe, Brahma installed Brahmesvara
and remained there itself.
74. It is certain that Kasi is the supreme form of Visvesa.
Since I serve it, Sambhu will not get angry with me.
75. Who is silly enough to leave after arriving at Kasi
capable of removing Karmas acquired in the course of many
births?
76. It is but natural that the body of the Lord of Visva, the
annihilator of the distress of the universe, should feel all the
more distressed through the great fire of separation from Kasi.
77. After attaining Kasi, the destroyer of masses of sins,
if anyone leaves it, he should be known as a human beast,
averse to the sppreme bliss.
78. If Kasi is attained by the blessings of Isa, it should not
be abandoned by a person desirous of the glory of liberation
after discarding the hellish worldly evils.
79. If anyone of wicked intention abandons Kasi and goes
elsewhere, the outcome of the fruit of the four aims of life
surely slips down from his hands.
80. Who is silly enough to abandon it after attaining Kasi,
the destroyer of mass of sin, the heightener of excellent merit
and the bestower of the bliss of salvation?
81. Where does one get that happiness in Satyaloka? Where
is that happiness in the region of Visnu—the happiness that
is obtained in Kasi even after resorting to it for half a minute.
82. After having come to this decision about the various
good qualities of Varanasi, О sage, Druhina (God Brahma) did
not return to Mandara mountain.

Skavda said:
83. О son of Mitra and Varuna, I shall narrate the great­
 18 Skanda Purana

ness of Dasasvamedha in KasI, the crest-jewel of all holy spots.

84. Whatever sacred rite, even if it is very small, is per­
formed after reaching Dasasvamedhika, the most excellent of
all excellent TTrthas, it is said to be everlasting.
85-86. Holy bath, liberal gifts, Jap a, Н ота, Svddhydya, worship
of a deity, offer of twilight prayers, libation and Sraddha in
veneration of the ancestors, everything in Dasasvamedha is
holy. By taking a single bath in Dasasvamedha Tlrtha and by
visiting the Lord of Dasasvamedha, an excellent man is rid of
all sins.
87. On the first day of the bright half of the month of
Jyestha, the devotee should take the holy dip in the Dasasvamedha
Tlrtha. He is rid of congenital sins.
88. By taking a holy dip in the Rudra Sarovara on the
second day of the bright half of Jyestha, the sins committed
in two births perish instantaneously.
89. An excellent man, taking bath on the days in the
following order (i.e. third day, fourth day etc.) till the tenth
day in the bright half of the month shall get rid of the sins
of as many births (e.g. second day—two births, third day—
three births, fourth day—four births etc.).
90. On the Dasahara day that removes the sins of ten
births, the devotee should take his holy dip in the Dasasvamedhika
Tlrtha. He shall never experience the torture of Yama.
91. By visiting Dasasvamedhesa Linga on the Dasahara
Tithi, one is undoubtedly absolved of sins acquired in the course
of ten births.
92. If one takes his holy dip on the Dasahara day and
worships the excellent Dasasvamedhesa Linga with great devotion,
the fate of being conceived in a womb never touches him.
93. In the Rudrasaras, the man should perform the annual
pilgrimage extending over the whole of a fortnight in the
bright half of the month of Jyestha. He is never assailed by
obstacles.
94. Certainly, one obtains the benefit of the valedictory
baths of ten horse-sacrifices by taking the holy dip in the
Dasasvamedha Tlrtha on the Dasahara day.
95. On the western bank of the celestial river, one should
bow down to Dasaharesvara. He is the holiest of the holy. He
never experiences wretchedness.
IV.ii.52.96—IV.ii.53.4 19

96. What is glorified as the southern door of the inner

shrine at Kasl, there the devotee should visit Brahmesvara. He
shall be honoured in the world of Brahma.
97. Thus till the arrival of Visvesvara, the highly intelli­
gent Druhina stayed in Varanasi in the guise of a Brahmana.
98. The eminent king Divodasa got a Brahmasala built
for the sake of Brahma in the guise of an aged Brahmana,
when he concluded the Yajna.
99 The beautiful Brahmasala is near Brahmesvara. Brahma
set his abode there making the atmosphere reverberating with
the recitation of Vedic passages.
100. Thus, О holy Brahmana, the extremely great impor­
tance of the Dasasvamedha Tlrtha has been recounted to you.
It is destructive of all sins.
101. By listening to this holy chapter and narrating it with
faith (Sraddha), an excellent man obtains the world of Brahma.

CHAPTER FIFTYTHREE

Siva's Attendants Go to Varanasi

Agasti said:
1. О Lord who are the foremost among the knowers of
Brahman, an unusually interesting story of Brahma has been
narrated. What did Sambhu do, when Brahma too stayed there
itself?

Skanda said:
2. О Agastya, О blessed one, when Brahma too stayed at
Kasl, Girisa who was extremely afflicted in mind, began to
think.
3. ‘That city of Kasl is a fascinating place. Such a city has
never come within the range of my vision.
4. Whoever goes to that city stays behind. Indeed the Yoginls
having come into contact with Kasl have become Ayoginls (non-
Yoginis).
 20 Skanda Purdna

5. Even the thousand-rayed Sun has become ineffective.

Even Vidhi, clever in arranging everything, has not been able
to accomplish my object.’
6-7. After thinking thus, the Lord of Devas called many of
his attendants and sent them saying, “Oh, go quickly to the city
of Varanasi. After going quickly, find out what the YoginTs do.
What is that Sun-god doing and what Vidhi is doing.”
8-15. He called them by their respective names and sent
them with due h onour. О Sah k u k arn a, О M ahakala,
G h a n ta k a r n a , M a h o d a ra , S o m a n a n d in , N a n d is e n a ,
Kalapihgala, Kukkuta, Kundodara, Mayuraksa, Bana, Gokarna,
Taraka, Tilaparna, Sthulakarna, Drmicanda, Prabhamaya,
Sukesa, Vindati, О Chaga, Kapardin, Piiigalaksaka, Virabhadra,
О Kirata, Caturmukha, Nikumbhaka, Pancaksa, О Bharabhiita,
Tryaksa, Ksemaka, Larigalin, Viradha, Surnukha, Asadhi—
all of you are my sons just as these Skanda and Herariiba,
like this, Naigameya, like this Sakha and Visakha and Nandi
and Bhrngl. Despite your presence, though you possess
excessive valour, I do not get any news of Kasl, nor of
King Divodasa, nor of the YoginTs, the Sun and Brahma.
Hence let two of you go. This Sahkukarna and Mahakala
are capable o f making even Kala tremble. Let them go to
find out the news of Varanasi and let them return hurriedly
16-17 Taking a vow accordingly, they quickly leached the
city of Varanasi. Just as one, howsoever clever he may be, gets
deluded the very moment he sees the tricks of a juggler, so
were Sahkukarna and Mahakala enamoured as soon as they
saw Kasl.
They thought thus:
18. Oh, how wonderful is the great power of delusion!
Oh, what a misfortune! The unwise go away elsewhere after
attaining Kasl, the mass of liberation.
19. Even the salvation which has been achieved slips out
of the hands of those persons by whom Kasl, the ground of
great blessings, has been abandoned.
20. If one takes bath even with hot water at Kasl even the
valedictory baths of all Yajnas are excelled. Who shall abandon
(such) Kasl?
21. Even if a single flower is offered on the top of Siva
 IV.ii.53.22-34 21

Liriga at Kasi the merit thereof is the same as that of a gift

of ten gold pieces? Who shall leave that Kasi?
22. They say that even the position of Indra is insignifi­
cant (in comparison with the status) one obtains by means of
a single prostration in front of Siva at Kasi. Who will forsake
that Kasi?
23. By feeding a single Brahmana to his satisfaction at
Kasi, one gets more merit than that of Vajapeya (sacrifice).
Who will forsake that Kasi?
24. By duly making the gift of a single cow to a Brahmana
at Kasi, one gets the merit of gifting ten thousand cows. Which
sensible man forsakes that Kasi?
25. By installing a single Lihga at Kasi, one establishes
the lordship of three worlds. Who will forsake that Kasi?

26. Both of them resolved thus; they installed two meri­

torious Lihgas and permanently stayed there. They have never
left (Kasi) till today.
27. By visiting Sankukarnesvara Lihga adored by the at­
tendant Sahkukarna, a creature is never born in the great
womb of any mother. *

28. By worshipping Sankukarnesvara on the north-west­

ern side of Visvesa, a man never re-enters the teriible ocean
of mundane existence.
29. Where can one have any fear after bowing down to,
adoring and eulogizing Mahakalesvara Linga adored by the
attendant Mahakala?

Skanda said:
30. Sahkukarna and Mahakala were late by a great deal
of time. Knowing this the omniscient Lord despatched two
other Ganas.
31. “O Ghantakarna, you come. О highly intelligent Mahodara,
both of you go to Kasi quickly to know the situation there.”
32. Thus, these two Ganas after reaching the great city
Kasi, have not returned till today. They remained at some
place there itself.
33. After duly installing Ghantakarnesvara Lihga at Kasi,
the excellent Gana Ghantakarna took excessive delight in it.
34. He dug a sacred pit there itself for performing the
 22 Skanda Parana

rite of ablution of the Linga and meditating upon the Linga

in the usual manner does not leave Kasi till today.
35. To the west thereof, Mahodara became engrossed in
meditating on Siva. Even today, О Pot-born Sage,#he meditates
on Mahodaresvara Linga.
36. О excellent Brahmana, after visiting Mahodaresvara
in Varanasi, one never enters the cavity of a mother’s belly.
37. After taking the holy dip in the Ghantakarnahrada
and visiting Lord Vyasesvara, if a devotee dies elsewhere, he
will be deemed one that has died at Varanasi.
38. After duly performing Sraddha in the great Tirtha, a
devotee shall redeem seven ancestors, even if they are suffering
in hell.
39. Even today, after dipping down in that holy pit, if one
becomes very attentive for a moment, he surely hears the ringing
sound of the bells of the great worship of Visvesvara.
40-41. О Pot-born One, the ancestors say: “Will not there
be one offering gingelly seeds and water in our family in the
pure waters of Ghantakarna?” Persons belonging to their family,
after performing the libatory rite in the great Hrada Ghantakarna
at Kasi have attained great supernatural powers.

Skanda said:
42-43. When the Gana Ghantakarna had gone and when
Mahodara too had gone, the Enemy of Sinara (Lord Siva)
became wonderstruck. Shaking his head frequently and smil­
ing again and again, Нага said in his mind: ‘Oh Kasi! I know
you well that you have a great power of bewitching others.
44. Those who are conversant with the affairs of yore
praise you as the destroyer of great delusion. But they do not
know this aspect of Kasi that it is a place possessing a great
power of creating delusion.
45. I shall be sending all others and you will enchant
them. Thus I know, Kasi, you, the enchanting herb.
46. Still I shall send all the attendants I have. Wise men
do not stop their endeavour in a task that has to be accom­
plished.
47. Stopping of endeavour should never be resorted to by
wise people. Their continuous endeavour can even avert adverse
fate.
 IV.ii.53.48-63 23

48. The Sun and the Moon in the firmament, though

assailed by Svarbhanu (Rahu) never abandon till today their
endeavour in regard to what they have undertaken.
49. Being adverse in one place, fate frequently frustrates
actions. In another place all the actions become fruitful by
concentration on adequate effort.
50. It is the Karma performed before (in previous birth)
that is called Daiva (fate) and not anything else. Effort should
be made by a sensible man to eradicate it.
51. Foodstuff that is kept in a vessel does not enter the
mouth merely by force of fate. By the actions of hands and
mouth, it shall enter the cavity of the belly!
52. After justifying endeavour as one that certainly tri­
umphs over fate, the Lord sent five Ganas of great impetuosity.
53. They were Soinanandi, Nandisena, Kala, Pirigala and
Kukkuta. They too have not returned till today, just as dead
Jivas do not.
54. With a desire to propitiate Sambhu, they too installed
Lingas after their names and stayed at Kasi, the source of
origin of salvation.
55. By visiting the great Somanandisvara Linga in Nandavana,
a man with devotion shall attain the greatest bliss in Somaloka.
56. By visiting Nandisenesvara to the north thereof, a
man shall get an Anandasena (immense delight) and instan­
taneously conquer even death.
57. By bowing down to the great Linga Kalesvara to the
north-west of Gariga, one shall avert being bound with the
noose of Kala for ever.
58. By adoring Pingalesvara, a little to the north of Kalesa,
one shall obtain knowledge of the form of Pingala and attain
identity therewith.
59. Those who display devotion to Kukkutesvara Linga
having the shape of hen's egg will never be born in a womb.

Skanda said:
60. When the five Ganas, О sage, beginning with Somanandi
stayed on at Anandakanana, Sthanu said:
61-63. “This alone should be done by us, if due reflection
is made. Let these persons of mine stay there under this pretext.
24 Skanda Purana

Even if the Pramathas of greatness and virility enter Varanasi,

it is beyond doubt that even (it is as good as) I have entered
it. I shall send successively whatever attendant I have. When
all have gone, I shall also go.”
64. After deciding thus within the heart, four of his Pramatha
Gan as were sent by the Trident-bearing Lord of Devas.
65. The Ganas named Mayura, Kundodara, Bana and
Gokarna resorted to their Maya power and entered Kasi.
66. They employed hundreds of means, but none of them
was capable of making Divodasa agitated or confused.
67. ‘By which action does the Lord become satisfied, if
hundreds of offences were committed.* Pondering thus, they
carried on the excellent propitiation of the Lingas.
68. If a single Linga of Sarhbhu was duly adored here, the
Three-eyed Lord may forgive a hundred offences and bestow
salvation.
69. Sambhu is not satisfied with Yajhas, Danas , Tapas and
Vratas,to the same extent as when a Linga is duly adored even
once.
70. If he is conversant with the procedure of Linga worship
and is always engaged in the worship of the Linga, even if the
man possessed two eyes he should be directly conceived as
three-eyed.
71. Neither by the gift of a hundred cows nor by the gift
of a hundred gold pieces, is that benefit obtained by men
which they get by worshipping the Linga once (only).
72. That benefit is not obtained by Yagas like horse-sac­
rifice, which is obtained by men by worshipping the Linga
always.
73. After duly bathing the Linga, if the devotee sips thrice
the water with which it is bathed, the three types of his sins
perish quickly.
74. He who bathes his head with the water of the ablu­
tion of the Linga gets the benefit of holy dip in Gaiiga, and
he becomes free from sin here itself.
75. After visiting an adored Linga, if anyone bows down
to it even once, doubt arises in respect to his becoming embodied
(in the next birth, i.e. he is not born again).
76. If anyone instals a Linga with devotion, there is no
doubt in this that he becomes free from sins committed in the
 IV.ii.53.77-91 25

course of seven births. On being purified, he attains heaven.’

77. After thinking thus, Lingas that destroy great sins
were installed in Kasi by the Ganas for quelling the offence
against the master.
78. By visiting Kundodaresvara Linga near Lolarka, one
becomes rid of all sins and is honoured in the world of Siva.
79. One is never conceived in womb, if one adores
Mayuresvara on the banks of Asi to the west of Kundodaresvara
Linga.
80. The great Banesvara-Liriga is to the west of Mayuresa.
Merely by visiting it, one is liberated from all sins.
81. To the west of Antargeha (inner shrine) a devotee
should worship the great Linga Gokarnesa in Kasi at its very
entrance. He is never assailed by obstacles.
82. When the devotee of Gokarnesvara dies, wherever he
dies, he does not experience loss of knowledge.

Skanda said:
83. While these four attendants were delaying, the Lord
of Gana^s described the greatness and importance of Kasi.
84. ‘The whole universe is deluded by the Maya of Visnu.
Indeed, this Kasi is the personified form thereof. It is the sole
enchanter of the universe.
85. Setting aside brothers, wives, son, land, house and
wealth, even facing death, all resort to Kasi.
86. While there is nothing to fear from even death at
Kasi, why should the Ganas staying there be afraid even of me?
87. To which can Kasi be compared, where death is an
auspicious thing, ashes an embellishment and a loincloth a silk
garment?
88. There the maiden (in the form) of Salvation chooses
everyone having Prantyabhusana (the Taraka Upadesa at the
time of death as an embellishment), whether he is rich or
poor, a Brahmana or a Candala.
89. Even Sakra and other Suras are not on a par with a
ten-millionth part of the creatures meeting with death at Kasi
and attaining salvation.
90. A creature that dies at Kasi is bowed to intently by
Brahma, Narayana and others with joined palms on their heads.
91. In the state of a corpse, the creature does not become
26 Skanda Parana

unclean in Kasi. Hence I myself touch its ear.

92. A meritorious person who repeats twice or thrice the
word Kasl is holier than all holy things. He is the greatest (of
all).
93. I have been meditated upon in the heart, I have been
served always by that person by whom Kasi has been meditated
upon in the heart and by whom Kasl has been served.
94. If a living being serves Kasi with unfaltering mind, I
retain him always in my heart assiduously.
95. If one is unable to stay personally, one should make at
least one person stay there by hiring him as a resident of the
holy place. Certainly, he gets the benefit of the one who resides.
96. Those intelligent men of fortitude, who resolve to
stay in Kasi until death, should be known as liberated ones
even while alive. They alone are venerable and adorable.’
97. After reflecting thus on the merits of Varanasi many
times, Sthanu called other Ganas and joyously sent them.
98. “O Taraka come on; О clear-minded one, go to that
city which Divodasa, the abode of righteousness, rules.
99-101. О Tilaparna, О Sthiilakarna, О Drmicanda, О
Prabhamaya, О Sukesa, О Vindati, О Chaga, О Kapardin, О
Pirigalaksaka, О Virabhadra, О Gana named Kirata, О Caturmukha,
О Nikumbhaka, О Pancaksabhara, О Bhutakya, О Tryaksa, О
Клеш aka, О Larigalin, О Viradha, О Sumukha, О Asadhi, let
all the Ganas, the blessed ones devoted to their master and of
steady resolve, go separately.”
102. Desirous of-finding out a vulnerable point in the king,
they kept awake with winkless eyes. Those clever Ganas adopted
many Mayas, forms and shapes.
103. Unable to find out his weakness, they wasted the wealth
of their reputation and they uttered in disgust, “Ah! What has
befallen?” They censured themselves.

Ganas said:
104. Fie upon us who were always honoured by our Lord!
It is however pitiful indeed that not even a single man could
be brought under our control here.
105. Fie upon us who have failed to do the duty toward the
Three-eyed Lord who has bestowed favours upon us along with
great honour, gift and friendship!
IV.ii.53.106-118 27

106. What fate shall befall us, since we have blundered in

our duty towards our master? Certainly, our residence shall be
in a world full of blinding darkness.
107. Alas! At every step those persons will suffer, who do
not fulfil the task of the Lord, yet continue to live with unimpaired
activities of the sense-organs.
108. The desires of the servants who take a lot after being
honoured, but who spoil the task of the Lord, become frus­
trated.
109. This earth becomes burdened with those servants who
do not fulfil the task of their masters and who shamelessly
stand in front of the Lord and stare at his face!
110. The earth, the mother of living beings, does not have
great unbearable burden, because of mountains, oceans and
huge trees but due to that of the traitors to the Lord.
111. Ha! A famous ancient Gatha (verse) has been remem­
bered by us. It is for that purpose that we will stay here with
steady resolve to stick to it.
112. The city of Varanasi is the refuge unto those who
have not acquired Punyas, whose wealth and longevity have
become reduced and who are devoid of all means.
113. The city of Varanasi is the refuge unto those who are
depressed due to the weight of sins, who experience repen­
tance and who move up and around everywhere.
114. There is no refuge anywhere except at the city of
Varanasi to those who are disloyal traitors to their masters,
who are ungrateful and who kill treacherously.

115. After deciding this to be the meaning (implication)

of the Gatha, the Pramathas remained there without their forms
being known to King Divodasa.
116. Though that king was extremely intelligent, he did not
come to know (the existence) of those sensible Ganas stationed
there in various forms and shapes by the power of Isa.
117. It is surprising that not even Citragupta knows those
creatures stationed in Varanasi. Nothing need be said about
others residing in the mortal world!
118. Dharmarat (Lord Yama) never gauges fully persons of
unbroken power and influence, of unlimited brilliance, who
have installed the Lingas.
 28 Skanda Purdna

119. Thus, О Pot-born Great Sage, all those Pramathas

who have been regularly worshipping Lingas do not leave even
today KasT, the bestower of welfare.
120. О sage, the excellent Gana named Tafraka worships
even today the great Linga Tarakesa that bestows the redeem­
ing Taraka Jnana.
121. After showing steady devotion to Tarakesvara Linga,
Taraka knowledge is easily acquired by excellent men.
122. By visiting Tilaparnesvara Linga installed by Tilaparna,
there cannot remain sin, even of the size of a gingelly seed
sticking to one.
123. After duly performing the worship of Sthulakarnesvara
Linga, a man attains excellent merit. He never attains a wretched
state.
124. To the west thereof, the devotee should propitiate
Drmicandesvara Linga and Prabhamaya Linga. He is never assailed
by sins.
125. After visiting Prabhamayesvara Linga, even if the devotee
*

dies elsewhere, he shall go to Sivaloka through a Prabhamaya

(refulgent) vehicle.
126. After adoring Sukesesvara in the Harikesa grove, the
devotee does not bear the Satkausika (‘made of the six dhatus’)
body repeatedly.
127. By adoring Vindatlsa near Bhlmacandl, the man casts
off even the most horrible sin and attains eternal salvation.
128. By visiting the great Linga Chagalesa stationed near
Pitrisvara, no one touches even Prakrta sin like a brute.

CHAPTER FIFTYFOUR
The Greatness of Pisacamocana Tirtha}

Skanda said:
1. О Pot-born One, 1 shall narrate the greatness and im­
portance of Kapardisa Linga. May Your Holiness kindly listen
attentively.1
1. This tank is on the western skirt of Varanasi. By performing Sraddha
of a person who died in an accident etc., the (dead) person becomes free from
the state of a goblin. People drive spike in the trunk of a tree in the temple
area. (BCL 267-268)
IV.ii.54.2-15 29

2-3. A certain leader of the Ganas named Kapardin, a very

great lover of Sambhu, installed the Linga of Sambhu to the
north of Pitrlsa. In front of it, he dug a pit named Vimalodaka.
The very touch of the water thereof makes man free from
impurities.
4. I shall narrate a traditional legend exactly as the events
took place there formerly in Treta Yuga. О Kumbhayoni, lis­
tening to it dispels sin.
5. There was an excellent Pasupata (devotee of Pasupati)
named Valmiki. The sage performed penance adoring Kapardlsa.
6-7. Once in the Hemanta season in the month of Margasir$a,
that ascetic took his bath in the holy Tirtha Vimalodaka at
midday and then took Bhasmasnana (smearing holy ash) all-
over the body. He performed all the midday holy rites on the
right side of the Linga.
8-9. He placed (applied) the holy dust on the forehead,
he meditated on the identity of the soul and the Absolute,
repeated the Pancaksarl Vidya (namah sivdya) and then pon­
dered over Lord Kapardin. After making the prescribed, num­
ber of circumambulations along the Samhara Marga (Apasavya
or anticlock-wise direction), he then loudly uttered ‘Om hudum’
thrice.
10-12. Prefixing the Pranava he uttered the Svaras (musical
notes) Sadja etc. and sang. With great delight he danced de­
picting the Hasta Mudras, Angaharas, delightful Carimandalas
etc. The sage of great penance then sat for a short while on
the banks of the lake. Then he saw a terrible Raksasa of hideous
features. The bones at the temples and cheeks were dried up.
The whole face was pale. The tawny eyes were sunk in their
cavities.
13. The ends of hairs were rough and dishevelled. The
neck was very long and lean, the nose flat to the extreme, the
lips dry and the teeth long and projected.
14. His head was very huge. The hairs on the scalp stood
erect. The lobes of ears were hanging loose. He was terrible
with his tawny moustache and beard.
15. The lolling, hanging tongue was fearful; the back of
the neck was very rough. The bones of the collar region were
stout, tough and the two broad shoulders increased his fero­
ciousness.
 30 Skanda Parana

16. The armpits were deep; the pair of arms were dry and
short. The fingers of the palms were separated. The big nails
were depressed.
17. The chest was excessively rough and dusty and slightly
protruding; the skin of the belly seemed to touch the back. He
was fierce with the ample waist and hips. The sacral bone was
devoid of flesh.
18. The two buttocks were loose and suspended. The penis
was short with shrunk testicles. The thigh-bones were free from
(i.e., without) flesh and long. The stout bones of the kneecap
appeared like a cage of bones.
19. Mere skin and bones had remained in his body; the
entire physical form seemed to be full of sinews and tubular
vessels. The shanks were long. He was terrible with the big
bones of the ankles.
20. The feet were very broad. The toes were long, thin
and crooked. The entire body was prominent with the skin and
bone over-spread with sinews.
21. He was awful, terrible in size with thick growth of
hairs. He appeared to be very hungry. He looked like a tree
burnt in forest fire. The eyes were rolling and unsteady.
22-24. He looked an embodiment of the (poetic) senti­
ment of fear ( Bhaydnaka). He struck terror in all living beings.
On seeing that ghost terrifying the hearts of onlookers though
piteous in the face, the old ascetic boldly asked him: “Who are
you? Whence have you come here? Wherefore is this condition
of yours? О Raksasa, I am asking with a compassionate heart.
Speak out without fear. We ascetics are adequately protected
with the holy ash as a coat of mail. We repeat the thousand
names of Siva (for welfare).”
25. On hearing the utterance of the ascetic joyously, the
Raksasa said to the sympathetic sage, with palms joined in
reverence:

Raksasa said:

26. О holy Sir, О excellent ascetic, if you have any sym­

pathy, listen for a short while with great attention. I shall
recount the facts about me.
 IV.ii.54.27-41 31

27. On the banks of Godavari, there is a region named

Pratisthana. I was a Brahmana living there on Tirtha-pratigraha
(‘monetary gifts from pilgrims*).
28. As a result of that act, 1 have attained this miserable
plight in a desert region which is highly terrible, devoid of
water and trees.
29. О sage, I have spent a great deal of time in residing
there, hungry, distressed with thirst and enduring chillness
and heat.
30. When huge clouds shower great downpour day and
night, when the wind blows in the rainy season, I do not have
anything to cover myself.
31. Those who do not make monetary gifts on festive
occasions but accept Tirtha-pratigraha (Daksind from pilgrims)
attain birth like this, involving great misery.
32. After a great deal of time had elapsed, О sage, once
a Brahmana boy was seen arriving there at the desert region.
33. At the time of sunrise, he did not perform the Sandhya
rites. After urinating and voiding the bowels, he did not perform
the purificatory rites of Sauca and Acamana.
34. On seeing him devoid of Sauca and Sandhya Karmas
and behaving like a Muktakaccha (Buddhist heretic) I passed
into his body for the purpose of enjoyment.
35. О sage, because of my ill luck that Brahmana boy
came to this holy city along with a merchant due to greed of
wealth.
36. О excellent sage, that Brahmana went into the inte­
rior of the city. Along with his sins 1 came out of his body
instantaneously.
37. By the command of Siva, О storehouse of austerities,
we ghosts and great sins do not have the right of entry in
Varanasi.
38. Even today those sins wait outside for him to come
out. They are afraid of the Pramathas guarding the border.
39. О ascetic, till today we stood waiting with the hope
that he would come out today, tomorrow or the day after.
40. Even today he has not come out. Even today our hope
does not cease to be. Thus, fettered by the ropes of hope, we
stay on though without any ground to stand on.
41. I shall speak of today’s miracle. О ascetic, listen to it
 32 Skanda Purana

now itself. I think something very good is bound to happen.

42. Everyday with great hunger we go as far as Prayaga with
a desire for something to eat, but we do not get it anywhere.
43. Everywhere, in every forest, there are fruit-bearing
trees. There are reservoirs with clear water on the earth at
every step.
44. There are other types of foodstuff easily accessible to
all. There are plenty of varieties of beverages everywhere.
45-47. But, the moment they come within our sight they
move far away. Fortunately, О sage, on seeing a pilgrim today
afflicted with hunger as I was, I approached him thinking that
I should eat him forcibly. I was about to seize him quickly when
words purified by the name of Siva came out of his lotus-like
mouth—words which removed all obstacles.
48. By remembering Siva’s name, my sin too became re­
duced. Hence I got entrance here.
49. I was not immediately observed by the Pramathas at
the border, since Yama too does not see those who have Siva’s
name always sounding in their ears.
50. Now I came as far as the border of Antargeha (Inner
Shrine) along with him. That pilgrim went into the inside. I
have stayed behind.
51. О sage, having seen you, I regard myself honoured
now. О merciful one, save me from this terrible state.

52-54. On hearing these words of the ghost, that compas­

sionate ascetic thought in his mind: ‘Fie upon those men who
work only for their own sake! All the beasts, birds etc. are mere
fillers of their own bellies. In this world only he is blessed who
is always engaged for the sake of others. With my power of
penance, I shall undoubtedly redeem this sin-distressed ghost
who has sought refuge in me.’
55-56. After reflecting thus in his mind the excellent sage
said to the Pisaca: “Take bath in this lake Vimaloda for the
sake of quelling your sins. By the power of this Tlrtha and the
visit paid to Kapardlsa, О Pisaca, your Pisacahood will become
weak and then perish.”
57. On hearing these words of the sage who was delighted
in his mind, the ghost with joy in his heart, bowed down to
him. With the palms joined together he said to him:
 IV.ii.54.58-70 33

58-59. wO excellent sage, О my lord, I do not get water

even to drink, where then is the possibility of bath? As the
deities of water will protect it, there can be talk of drinking
here? Even the touch of water is very difficult to get.”
On hearing this statement of the ghost, he experienced
great pleasure.
60. The ascetic who was capable of redeeming the whole
universe said: “You take this holy ash and apply it to your
broad forehead.
61. Due to the greatness of this holy ash, О ghost, no one
anywhere will harass or create obstacles to even great sinners.
62. On seeing the forehead of even a sinner whitened by
the Vibhiiti (holy ash), the servants of Yama become terrified
of the Pasupata missile and take to flight.
63. On seeing a pond marked (spoiled) with bones, ban­
ners etc., wayfarers keep themselves away from them, and similarly
the servants of Yama from one who is marked with holy ash
and flowers.
64. Even the beasts of prey all-round never approach an
excellent man fortified with Bhiiti as a protecting coat of mail
and guarded by Sivamantras.
65. If anyone devoutly smears with Bhasma sanctified by
Siva Mantra , the forehead, the chest, the root of the arm, cruel
beings do not injure him.
66-67. The holy ash is declared as Raksa because it guards
us day and night from all the wicked animals. Since it causes
prosperity it is called Vibhiiti. Since it illuminates (Bhdsana)
the world or dispels ( Bhartsana ) Avidya and its creations, it is
called Bhasma. Since it minces sins it is called Pdrhsu. And since
it eradicates ( Ksarana) sin, it is called Ksara. The terms are
thus (etymologically) explained by scholars.”
68. He took the Bhasma from its receptacle and placed
it in the hand of the ghost. He received it with veneration and
applied it over the forehead.
69. On seeing the Pisaca marked with Vibhiiti, the deities
of waters did not prevent him as he ,was ready to dive into
water.
70. By the time he took his bath, drank water and came
out of the lake his Pisacahood disappeared. He attained a
divine body.
 34 Skanda Purdna

71. Wearing divine garlands and garments, applying di­

vine scents and unguents he got into a divine vehicle and
reached the aerial path.
72. As he went along the sky that ascetic was bowed down
to by the Pisaca. He spoke loudly, “O sinless holy Sir, I have
been liberated by you.
73. Thanks to the greatness of this Tirtha. I attained a
divine physical form far different from that miserable birth
extremely censured (by all).
74. From today onwards, this Tirtha shall be known by
the name Pisacamocana. Through ablution, this Tirtha shall
eradicate Pisacahood of others as well.
75-76. If in this highly meritorious Tirtha, men take their
holy dip, offer balls of rice along with Sandhya prayers and
libations, their Pitrs and Pitamahas who by ill-luck had ac­
quired Pisacahood will cast off the same and attain the greatest
goal (Moksa).
77. Today, О ascetic, on the fourteenth lunar day of the
bright half of the month of Margaslrsa, the rites of ablution
etc. should be carried out (as they are) conducive to the eradi­
cation of Pisacahood.
78. Those men who perform annual pilgrimage here will
be liberated from the sin of Tirtha-pratigraha (acceptance of
dana in a Tirtha).
79. By taking the holy dip at Pisacamocana, worshipping
Kapardlsa and making gift of cooked food there, men can be
fearless elsewhere (i.e. there is no need to be afraid of death
elsewhere).
80. On the fourteenth lunar day in the bright half of
Margaslrsa, if a devotee takes his holy dip (in the Tirtha)
before Kapardlsa, he shall not attain Pisacahood even if he
dies elsewhere.”
81. After saying thus the divine person bowed down to
that ascetic again and again. The blessed one attained divine
goal.
82. О Pot-born One, after witnessing that great miracle,
the ascetic propitiated Kapardlsvara and attained salvation in
due course of time.
83. Beginning with this, О great sage, the Tirtha at Varanasi,
Pisacamocana, the destroyer of all sins, attained great renown.
IV.ii.54.84—IV.ii.55.8 35

84. If in the Paisacamocana Tirtha one feeds a single

Sivayogin, one attains the benefit of feeding ten million per­
sons.
85. By listening to this holy chapter with restrained mind,
a man is never attacked by goblins, ghosts and vampires.
86. This great narrative should be assiduously read to
bring about peace and quiescence among children attacked by
Balagrahas (‘goblins attacking children’).
87. If a man proceeds to another land, after listening to
this narrative, he will be nowhere assailed by thieves, tigers,
Pisacas etc.

CHAPTER FIFTYFIVE

Ganesa Proceeds on a Mission to Kasi

Skanda said:
1. О Kumbhayoni (Pot-born Sage), listen. I shall speak to
you about the Lingas that the other Ganas installed there at
Kasi.
2. The Linga of Sambhu named Pirigalakhyesa was installed
to the north of Kapardlsa by the Gana named Pirigala.
3. Merely by visiting it, sins are eradicated. Virabhadra was
a great favourite of the Trident-bearing Lord of Devas.
4. Even today, one sh o u ld stead ily m ed itate upon
VTrabhadresvara Linga. Merely by visiting it attainment of heroic
powers takes place.
5. By worshipping Virabhadresvara behind Avimuktesvara,
one shall be victorious. He will never face obstacles or defeat
in battle.
6. О sage, Virabhadra himself possesses the body of a
hero. He destroys the mass of obstacles of the residents of
Avimukta.
7. By worshipping Virabhadra accompanied by his auspi­
cious and splendid spouse Bhadrakall a man obtains the ben­
efit of residence at Kasi.
8. Kiratesa Linga was installed to the south of Kedara in
 36 Skanda Purana

Kasi by Kirata. It bestows freedom from fear on the devo­

tees.
9. A glorious Gana, Caturmukha, is meditating steadily
even today on Caturmukhesvara Lihga near Vrddfiakalesa.
10. The devotees of Caturmukhesa are honoured by the
groups of Suras in heaven including Brahma. They are en­
dowed with all pleasures.
11. After visiting Nikumbhesvara adored by the Gana
Nikumbha and worshipping it, if one proceeds to (his) village
one shall surely attain the fulfilment of the task. He is honoured
in Sivaloka near Kuberesa.
12. After duly adoring Pancakesa, the great Lihga to the
south of Mahadeva in Kasi, the man shall attain the power of
remembering previous birth.
13. By meditating on Bharabhutesvara Lihga adored by
Bharabhuta Gana, at the northern gate of Antargrha, the devotee
shall stay in Sivapura.
14. Those by whom Bharabhiitesvara Lihga has not been
visited in Kasi, have become burdens unto the earth like non-
fruit-bearing trees.
15. Tryaksesvara, a great Lihga, is being meditated upon
even today by the Gana named Tryaksa in front of the Three­
eyed Lord, О Pot-born One.
16. Those who are devotees of that Lihga become three­
eyed ones (like Siva) on death. No doubt need be entertained
in this regard.
17. The leader of Ganas named Ksemaka who assumed a
form himself in Kasi, even today steadily meditates on the
omnipresent Visvesvara.
18. If a devotee worships Ksemaka, a great Gana, in Varanasi,
all his obstacles get dissolved. There shall be welfare (for him)
at every step.
19. If someone has gone to another land, Ksemaka should
be worshipped with a desire for his safe return. He will imme­
diately return safe and sound.
20. By visiting Langallsvara adored by Langalin on the
northern side of Visvesa a man never falls ill.
21. By worshipping even once Langallsa, one obtains the
entire benefit of the gift of five ploughs. It endows all (kinds
of) riches.
IV.ii.55.22-36 37

22. By propitiating Viradhesvara worshipped by the Gana

named Viradha, one is free from crimes though one might
have committed all the offences.
23. A crime committed by the residents of KasI, becomes
wiped off instantaneously by the adoration of Viradhesa.
24. By assiduously bowing down to Viradhesa to the south­
west of Dandapani, one is freed from all offences; there is no
doubt about it.
25. By visiting Sumukhesa, a great Linga, that faces west
and that was adored by the Gana named Sumukha, one is rid
of all sins.
26. By taking the holy dip in Pilipila Tlrtha and visiting
Sumukhesa one will always see the pleasant-faced Dharmaraja
(god of Death) and not the wry-faced one.
27. By devoutly visiting on the new-moon day in the month
o f Asadha, the Linga nam ed Asadhlsvara adored by AsadhI, a
man becom es rid o f all sins.
28. By worshipping Asadhlsa to the north of Bharabhutesa,
on the new-moon day of the month of Asadha, one is never
distressed by sins.
29. By undertaking the annual Yatra (pilgrimage) on the
fourteenth or fifteenth lunar day in the Suci months of Jyestha
and Asadha in the bright half, a man becomes free from sins.

Skanda said:
30-31. О sage, when these Ganas stayed behind in Varanasi
after installing Lirigas after their names for the delight of Visvesa,
Visvesa thought again regarding the city of KasI: ‘Which good
one shall I send today and get the greatest delight?
32. The Yoginls, the hot-rayed Sun, the Creator, the Ganas
beginning with Sarikukarna — these have not returned from
KasI like the rivers that flow into the ocean.
33. Certainly those who have entered KasI have entered
my abdomen. They have no outlet like Havis offered in a well-
kindled fire.
34. Those who are engaged in the worship of Lingas and
have permanent stay in KasI are undoubtedly my mobile Lingas.
35. Mobile and immobile, sentient and otherwise—all are
my Lingas. Those who hate them are wicked ones.
36. Those in whose mouth there is Varanasi, those in
 38 Skanda Purana

whose ears there is the story of Visvesvara—only they are the

Lirigas of Kasi worthy of being worshipped as I am.
37. Yama will not overpower them from whose mouths
these clear words— Varanasi, Kasi and Rudravasa —come out.
38. Those who, after reaching Ananda Kanana, yearn for
any other place (city) that is not the place of bliss, remain
always devoid of bliss here.
39. Let death come today or after a long time, Kasi should
never be abandoned by men for fear of Kali (Age) and Kala
(god of Death).
40. Inevitable events will take place at every step. It is
persons without intellect who abandon Kasi that is the abode
of prosperity.
41. It is better to endure thousands of obstacles at every
step in Kasi and not elsewhere. One should never desire an
unimpeded kingdom anywhere else.
42. How many moments (eye-winkings) can prosperity be
enjoyed continuously? But Kasika yields great pleasure con­
tinuously here and hereafter.
43. I, the Lord of the universe, am the lord (here). Kasika
is the illuminator of salvation. The celestial river has nectarine
waves. What is it that this combination of three does not bestow?
44. This city is limited to five Krosas (Krosa = three Kms.);
but its prosperity is of unlimited extent. It is the cause of the
salvation of a devotee.
45. Certainly my city, Kasi, alone is the place of perma­
nent rest for those who come and go and are distressed due
to the burden of the worldly existence.
46. This pavilion of wish-yielding creepers bearing abun­
dant fruits of fulfilled cherished desires, is called Kasika. It is
always at the disposal of wayfarers of worldly existence.
47. This Kasi is the wonderful and distress-dispelling um­
brella of the emperor Nirvanaraja (‘king of liberation’). Its
supporting rod is my lifted-up trident.
48. For the acquisition of incessant happiness, Kasi should
never be abandoned by men of meritorious nature who sportingly
desire the glory of salvation.
49. Those who permanently take up their residence in
my Anandavana get here the tasty fruits of the glorious salva­
tion.
 IV.ii.55.50-61 39

50. Kasi enchants even me despite the fact that I am

Nirmama (free from desire of possessions) and Nirmoha (free
from delusion). By whom should not that enchantress of the
universe be remembered?
51. Her very name is also sweet. It manifests the greatest
bliss. Why is she not repeated in Japn by those with merits in
possession?
52. If people incessantly imbibe the nectarine name of
Kasi, their pathway certainly becomes lustrous and nectarine.
53. I am the Atman of all. I am free from Mamatd (sense
of possession). Indeed in this world only those who repeat the
name of Kasi are the people belonging to me.
54. It was after knowing this secret of Varanasi that the
Ganesvaras along with the Yoginis, the Sun and Brahma stayed
there itself and not with any other purpose.
55. If not, how can those Yoginis, Sun-god, Brahma and
those Ganas forsake me and stay elsewhere?
56. Л great good has resulted by their staying behind in
Kasi. Even one of them may be able to create split in the
kingdom without (the assistance) of another country (inter­
vening).
57. Those who have gained entry are entirely persons
having my forms. They will surely try for my arrival there.
58. I shall send others too from my attendants. Though
those who have gone there are all excellent ones, yet I too
shall go.’
59-60. After reflecting thus Mahadeva called Gajanana and
sent him after telling him thus: “O my son, go to KasT from
here. Staying there, endeavour for the accomplishment of our
purpose along with the Ganas without any obstacle. Create
obstacles in the case of the king.”
61. Keeping the command of Dhuijati on his head, Ganadhlsa
well conversant with the situation, hastened to Kasi for a stay
there.
40 Skanda Purdna

CHAPTER FIFTYSIX

Manifestation of the Maya of Ganesa

Skanda said:
1. Thereafter, pondering on the means of facilitating
Sambhu’s arrival at Kasi, the Elephant-faced One set off from
Mandara mountain, duly taking up the behest of Isa.
2. The Lord reached Varanasi quickly proceeding on a
fast chariot. He assumed the form of a Brahmana and entered
at a time when good ones eulogized him.
3. He became an old astrologer visiting every house. He
moved about in the city delighting the citizens.
4. He himself showed dreams to the men during the
night and went to their houses in the morning explaining the
benefits or otherwise thereof.
5. “In order to kindle your enthusiasm, I shall recount
the various activities seen by you in dream in the night today.
6.1 While sleeping at night a big, deep pond was seen by
you in the fourth Yama. You reached the bank after sinking
in the same a couple of times.
7. You sank down and got up many times in the mud
slimy with its waters. The outcome of this bad dream shall
cause you great fear.
8. A person with shaven head and wearing ochre-coloured
robes was seen by you. He will cause you terrible distress.
9. The eclipse of the Sun was seen at night. It will cer­
tainly cause great evil. The fact that you saw two rainbows at
night, is not conducive to auspiciousness.
10. The Sun came to the West and made the Moon fall
to the ground even as he was about to rise up in the sky. This
indicates something fearful to the entire kingdom.
11. A pair of banners fighting each other were seen. It
is not good. It may only bring about split in the kingdom.
12. You saw yourself being carried to the South even as
your hairs and teeth were dropping down. This forebodes something
awful to the family.

1. W 6-19 state the fruits of dreams as was believed then.

 I V .ii.5 6 .13-25 41

13. As the night came to a close, you saw the banner on

the top of the palace break down. Know that this will certainly
cause ruin of the kingdom. It will cause a great danger.
14. In the dream, the city was flooded with the waves of
the ocean of milk. I suspect a great danger to the citizens
within three or four fortnights.
15. Since in your dream you have been carried in a monkey-
vehicle towards the South, О highly intelligent one, the means
to nullify its effect is leaving the city for good.
16. The crying woman that you saw towards the close of
the night, without clothes and with the hairs dishevelled is the
goddess of glory that has departed.
17. The pot-like pinnacle on the top of the temple was
seen bv you falling down. Within a few days the kingdom will
split.
18. In the dream the city was surrounded by excessively
crying herds of deer (barking dogs— Comm.). It will be aban­
doned (uninhabited) within a month.
19. Certainly some grave mishap unto the residents of
this place is being indicated by these falcons, owls, vultures etc.
hovering over this city.”
20. In this way, recounting often these evil forebodings
of bad dreams, that Lord of Obstacles expelled many of the
city-dwellers.
21.1 He pointed out to some that the transits of the
Planets were not good. “Saturn, Venus and Mars are in the
same zodiac.
22. This Dhumagraha (Ketu) has pierced through the
region of the Great Bear in the firmament and has gone to the
West. That indicates ruin unto the king.
23. Saturn has gone beyond the zodiac and thereafter is
in its regress-path. It is associated with evil Planets (like Rahu,
Ketu and Mars). It is not considered good.
24. О citizens, the earthquake that happened yesterday
seems to cause great trepidation even in my heart.
25. This meteor rose from the North and went quickly
towards the South. It then got dissolved in the sky itself with
a violent gust of wind and thunderstroke. It is not auspicious.

1. VV 21-29 indicate astrological and other evil omens.

 42 Skanda Purana

26. This Caityavrksa (hoJy fig tree) despite its being deep-
rooted has been uprooted by the velocity of the violent gust
of wind and it has fallen down in the quadrangle. It indicates
a great evil.
27. At sunrise the crow has perched itself on the top of
a dried-up tree in the East and begins to crow harshly making
others very much afraid.
28. Two deer have dodged the hunters and have gone
fast through the middle of the shopping complex in front of
the citizens. They are inauspicious to them.
29. Even in this autumn season, birds are seen untimely
on the mango and Sala trees. I think it is foreboding of great
fear and danger to the inhabitants of the city.”
30. Thus, terror was generated by Vighnesvara in the guise
of a false Brahmana and some citizens were driven away from
(forced to quit) the city.
31. By using his Maya power he entered the female apart­
ments and by recounting events experienced by them, he became
an object of confidence of the women.
32. “O lady of auspicious features, hundred sons less by
seven were born to you. One of them was riding a horse over
a bridge outside, when he fell down and died.
33. This pregnant woman will give birth to a splendid
daughter. This woman had been wretched before but now she
has become blessed and fine.
34. This woman is extremely endearing to the king and
the queens. A pearl ornament from his own bosom has been
given to her by the king.
35. I think only five or seven days have passed by. Two
villages have been promised to be given to her by the king as
his favour.”
36. By saying various things directly experienced, thus,
the Brahmana became one worthy of being honoured by the
queens. They began to describe his many good qualities indirectly
to the king.
37. “How wonderful! This Brahmana is handsome and
has good behaviour in the same way as he is clever in every­
thing. He is truthful and speaks sparingly.
38. He is not greedy. He is liberal-minded. His conduct
is good. He has perfect control over the senses. He is satisfied
 I V .ii.5 6 .3 9 -5 1 43

with even a little. He is averse to accepting monetary gifts.

39. Anger is subdued by him. His face beams with plea­
sure. He is never malicious or deceitful. He is grateful. His
countenance is cheerful. He is averse to calumny and slander.
40. He counsels what is meritorious. He is a pious-souled
one. He observes all vows scrupulously. He is clean and his
activities are clean. He is efficient in Srutis and Smrtis.
41. He is intelligent and conversant with the holy legends
and myths. He is honoured by all and he looks at everything
keenly. He is adept in a number of arts. He is the best among
those conversant with the treatises on Astronomy.
42. He has forbearance. He is of noble birth. He is not
miserly. He enjoys keeping the mind free from impurities. No
one else has been seen elsewhere so richly endowed with these
good qualities.”
43. Thus those women of the inner apartment spent their
time enumerating his good qualities every now and then.
44. Once the chief queen of King Divodasa named Lilavati
spoke to the king about him on a suitable occasion.
45. “O king, there is an aged, learned Brahmana having
a number of excellent qualities. He is a great embodiment and
storehouse of the Brahmanical virtues and Vedic knowledge.
You must meet him.”
46. The permission having been given by the king, the
queen sent her clever female companion and brought that
Brahmana who appeared like an embodied form of Brahmanical
splendour.
47. From a distance the king saw the Brahmana coming
and mentally thought thus, ‘Good qualities are present where
excellent form and features are found.’ He became delighted.
48. By going a few steps forward, the king received and
honoured him duly. He delighted the king by means of benedictory
passages taken from the four Vedas.
49. The king duly bowed down to the Brahmana and offered
him a seat which he occupied. The king and the Brahmana
mutually enquired about each other’s welfare.
50. The excellent Brahmana and the king were adepts in
the art of conversation. They were pleased at the (mutual)
questions and answers.
51. At the end of the dialogue the Brahmana was respect­
 44 Skanda Parana

fully sent home by the king. Having received great honour

and due deference he entered his hermitage.
52. When the Brahmana had gone back to his hermitage,
King Divodasa extolled the Brahmana before Lilavati profusely.
53. “O great queen Lilavatf, О highly intelligent lady fond
of good qualities, the Brahmana has been duly praised. He is
more meritorious than the way in which he is eulogized.
54. He knows everything that has already taken place. He
understands the present. In the morning, he is to be called
and asked to tell something about the future.”
55. When the night dawned, the king invited the Brahmana
in the morning and offered him many kinds of enjoyable things
and rich presents.
56. He duly welcomed the Brahmana, devoutly offering
him a silk-cloth and other things. When they were alone, the
king asked the Brahmana what had been cherished in the
heart.

The king said:

57. It is certain that you alone appear to me the greatest
among Brahmanas. It is my opinion that the intellect of no one
else is as much conversant with truth as thine.
58. On seeing you as a highly intelligent storehouse of
austerities, having control over the mind and the sense-organs,
О Brahmana, I am inclined to ask you something which please
tell me truthfully.
59. This kingdom has been ruled by me, not so by other
kings. Divine pleasures have been enjoyed by me to the (ut­
most) extent of my prosperity.
60. Without the least lassitude by day or by night, the
wicked ones have been controlled by me by force and the
subjects have been protected more than my own bosom-born
progeny.
61. Of what avail is my enumeration not worthy of being
repeated? I know that I have some merit due to the adoration
of the feet of Brahmanas. Nothing much.
62. My mind is not inclined and drawn towards any of the
activities. Hence, О noble and excellent Sir, ponder over and
tell me what is going to be conducive to welfare.
I V .ii.5 6 .6 3 - 7 4 45

The Brdhmana said:

63. Even the minutest duty of kings should always be ex­

plained by a wise man when asked privately.
64. But even the least should not be explained even by
the minister when not asked, as he is sure to be afraid of great
dishonour.
65. On being asked, I shall tell. Do not entertain any
doubt on that account If what I say is carried out, you shall
understand the cause of your dejection and disinterestedness.
66. О king of excellent intellect, listen. I shall not say
anything contrary to the fact (truth). You are valorous, ex­
tremely courageous and powerful. You are always fortunate.
67. I think that even in Amaravatl, the Lord of the gods
(Indra) is not as richly endowed with merit, renown and intellect.
68. I consider you on a par with Guru (Preceptor of the
Devas) in view of the excellent intellect; on a par with the
Moon in view of brightness and serenity; you are the very Sun
in brilliance and on a par with Fire in respect of your valorous
exploit.
69. You are on a par with the Wind-god in respect of your
strength; on a par with Kubera through gifting of wealth; on
a par with Rudra in respect of the ability to chastise; you are
the very Nirrti on the battlefield.
70. You are Pasi (Varuna) who binds the wicked; in regard
to the act of controlling the evil ones you are like Yama; you
are on a par with Mahendra in respect of your great prosperity;
you are on a par with the Earth in forbearance.
71. In the act of abiding by the bounds of morality, you
are the ocean; in regard to greatness, you are Himalaya. You
are Sukra in royal polity and in the act of ruling a land you
are on a par with Manu.
72. You are the dispeller of distress like a cloud; holy like
the name of Ganga; you are the bestowcr of excellent goal on
all creatures like Kasl.
73. In the matter of annihilation you are Rudra; in ac­
cording protection you are the four-armed Visnu; you are the
creator like Brahma and the Goddess of Speech is in your
lotus-like mouth.
74. Kamala (Goddess of wealth) is in your lotus-like hand;
 46 Skanda Purdna

there,is the poison Halahala in your anger; your speech is on

a par with the divine nectar; your arms are the veritable Asvinisutas.
75. Everything powerful is in you, О king, because you
are the very embodiment of all the Devas. Hence, whaf is conducive
to your auspiciousness is known to me truly.
76. Calculating from today, О king, on the eighteenth
day, a Brahmana from the North will certainly come to you and
advise you.
77. His behest should be unhesitatingly carried out by
you, О king. Thereby, О highly intelligent one, whatever you
have cherished in >our heart will be realized.

78. After saying so, the excellent Brahmana took leave of

the king. After receiving his consent, he joyously entered his
hermitage. The king was very much surprised (at the events).
79. Thus the entire city including the king, the subjects
and the royal Antahpura (female apartment) was brought under
his influence by Vighnajit through his own power of Maya.
80. After considering himself one who has fulfilled his
duties, that Lord Vighnajit took various guises himself and
stayed on in Kasl.
81. Ganadhipa adorned his own spot of that time, О Pot-
born One, when Divodasa himself was not present formerly.
82-83. When King Divodasa was expelled by Visnu and the
city was renovated by Visvakarman, the Lord himself came to
the beautiful Varanasi city from Mandara and eulogized Gananayaka
at the outset.

Agastya said:
84. How was Vighnajit eulogized by the Lord of Devas?
How did Vinayaka take various guises himself.
85. By what names did he establish himself in the city of
Kasl? О Six-faced One, tell all those things briefly.

86. On hearing this utterance of the Pot-born One the

Six-faced Lord related to him the auspicious story of Ganaraja
based on facts.
 I V .ii.5 7 .1-4 47

CHAPTER FIFTYSEVEN

Manijestation oj Dhundhi Vmdyaka and Fiftysix1 Vinayakas

Skanda said:
Lord Visvesa entered the auspicious city of Varanasi.
1. О excellent sage, Visvesa was accompanied by Visva (Goddess
Parvatl), Mahasakha, Visakha and myself. Nandi and Bhrngl
proceeded ahead.
2. He was accompanied by Naigameya and surrounded on
all sides by Rudras; he was eulogized by Sanaka and others and
attended upon by the celestial sages.
3. He was hailed with joy by the commanders of all the
Ayatanas (regional shrines) and by the Guardians of the Quarters.
All the holy Tlrthas displayed their holy waters. Gandharvas
sang songs of auspicious import.
4. He was adored by celestial damsels who danced with the
gestures of the hands resembling tender sprouts. He was greeted

1. Dhundhi Vinayaka alias Dhundhiraja has a prime position at the centre

of Kasi. He is to be w oishipped by pilgrim s on entrance to Kasi. His nam e
is derived from dhudh— ‘ to seaich , to fin d ’ (v 33 in this chapter) Siva got
en tian ce into Kasi thiough his m achinations. H ence this nam e.
This chapter gives the locations of the fifty-six Vinayakas at Kasi. These
Vinayakas are anayed at the eight directional points in seven concentric circles
centring around Dhundhiraja near the Visvanatha Tem ple, as follows: (See w
59-114)
Ctule No Names o] Vinayakas
I (1) Aika, (2) Durga, (3) Bhlm acanda, (4) Dehall; (5) Uddanda,
(6) Pasapani, (7) Kharva, (8) Siddhivmayka
II (1) Lambodara, (2) Kutadanta, (3) Salakatantaka, (4) Kusmanda,
(5) Mundavinayaka, (6) Vikatadvija, (7) Rajaputra, (8) Pranava
III. (1) Vakratunda, (2) Ekadanta, (3) Trim ukha, (4) Paricasya, (5)
H cram ba, (6) V ighnaraja, (7) V aiada, (8) M odakapriya
IV (1) Abhayada, (2) Simhatunda, (3) Kunitaksa, (4) Ksipraprasadana,
(5) Cintamani, (6) Dantahasta, (7) Picandila, (8) Uddandamunda.
V. (1) Sthuladanta, (2) Kalipriya, (3) C aturdanta, (4) Dvitunda,
(5) Jycstha, (6) Gajavinayaka, (7) Kalavinayaka, (8) N agesa
VI. (1) Manikarna, (2) Asavinayaka, (3) Srstiganesa, (4) Yaksavighnesa,
(5) Gajakarna, (6) Citraghanta, (7) Sthulajangha, (8) Mitravinayaka
VII. (1)— (5) M odaand others, (6) Jnanavinayaka, (7) Dvaravighnesa,
(8) Avimuktavinayaka.
 48 Skanda Purdna

all round in the firmament by means of musical instruments

sounding automatically.
5. All the quarters reverberated with the deafening sounds
of the Vedic chants by the sages. The groups of Caracas eulogized
him. He was surrounded everywhere by aerial chariots.
6. The great Lord who was showered with parched grains
slipping down through the fists of the ladies of heaven, expe­
rienced horripilation due to excess of joy.
7. Many groups of Vidyadhara women offered him garlands
as presents. He was greeted and hailed by Yaksas, Guhyakas,
Siddhas and other sky-traversers.
8. Animals and birds went ahead indicating the auspicious
omens of the time of entry. Kinnarls and Kinnaras with beaming
faces extolled him.
9. Great festivity was celebrated and displayed by Visnu,
MahalaksmI, Brahma, Visvakarman, Nandin and Ganesa.
10. Naga damsels performed the rites of Nirajana (wav­
ing of the lights) all round. Thus the great Lord entered the
auspicious city of Varanasi.
11. Even as all the Devas wei e watching, the Bull-emblemed
Lord got down from the great bull, embraced the Lord of
Ganas and spoke:
12. “The fact that I have reached the auspicious city of
Varanasi, very difficult of access even to me, is due to the
favour of this child alone.
13. What is difficult to be accomplished even by a father
in all the three worlds can be easily accomplished by a son.
The instance for the same is l myself.
14. By the powers of his intellect, something has been
achieved by this Elephant-faced One in order to facilitate my
entrance into Kasl.
15. I have really become one blessed with a son inasmuch
as he has accomplished through his manliness a long-cher­
ished desire of mine.”
16. After saying this, the destroyer of the three cities oft-
eulogized by India and others, joyously eulogized the Elephant­
faced One with clear words.

Srikantha said:
17. Be victorious, О foremost one among those who cause
 I V .ii.5 7 .18-26 49

obstacles. You are the cause of freedom from obstacles unto

your devotees. О one free from obstacles, О subduer of obstacles,
О one with great obstacles reduced to a single obstacle!
18. Be victorious, О Lord of all Ganas! be victorious, О
leader of all Ganas, О one whose lotus-like feet are bowed to
by the Ganas, О one with countless good qualities!
19. Be victorious, О omnipresent one, О Lord of all, О
single treasure-house ot all intellects, О one conversant with
all the worlds of Maya, О Lord worshipped at the beginning
in the course of all rites!
20. О auspicious one among all auspicious ones! Be vic­
torious, О cause of auspiciousness unto all. О subduer of
inauspiciousness! О cause of salvation! О most auspicious of
all auspicious things!
21. Be victorious, О one worthy of the adoration of those
who create (like Brahma and others), О one bowed to by the
one who sustains (i.e. Visnu), О one who is venerable to the
one who causes annihilation (Rudra)! Be victorious, О one
who bestows success in the performance of good acts.
22. О one whose lotus-like feet are worthy of the adoration
to Siddhas! Be victorious, О granter of the fulfilment ol desires.
О sole storehouse of all Siddhis (the eight supernatural pow­
ers)! О indicator of great Siddhis and prosperities!
23. О creator of all Gunas! О one beyond all the Gunas!
О leader of all good qualities! О one with perfect conduct! О
one identical with wealth! Be victorious, О you who are ex­
tolled!
24. Be victorious, О Lord of all armies! О bestower of
strength on the enemy of Bala (i.e. Indra)! О one with the tips
of the teeth as bright as cranes! О young boy of great valour!
25. О Lord, О support of infinite greatness, О piercer of
the mountain (Kraunca)1, О one who has lifted up the El­
ephants of the Quarters by the tips of the tusks! Be victorious,
О (Lord) with serpents for ornaments!
26. О merciful Lord of divine form, those who bow down
to you on the earth attain salvation though they may be the

1. Here Ganesa is identified with Skanda, as it was Skanda who pierced the
Kraunca mountain (Commentator).
 50 Skanda Purdna

doers of all sinful acts. You always remove all their great calamities.
You bestow on them heavenly pleasures and salvation too.
27. О Vighnaraja, those who are perceived even for a
moment on the earth by means of your benign'glances have
all their sins reduced. They are Purusottamas (Visnus, most
excellent ones among men) and Laksmi looks at them with
benign glances.
28. О Lord who are expert in destroying promptly the ob­
stacles of those who bow down, you are lik^ the Sun unto the
lotus-like heart of Daksayanl. Those who eulogize thee are heard
to have become renowned. There is nothing surprising in it. It
is surprising that only they are the leaders of Ganas.
29. Those who regularly adore the pair of your feet do
flourish with plenty of sons, grandsons, wealth and grain. Their
lotus-like feet shall be regularly eulogized by many servants.
They will obtain untainted wealth and fortune worthy of being
enjoyed by kings.
30. О ultimate cause of all causes, you are the cause of
all. You alone are worthy of being known by Vedic scholars for
ever. О Lord of divine form incapable of being expressed by
ordinary words, you are something worthy of being sought
after by the original words (of the scriptures).
31. The Vedas do not know you really, О stage-manager
of the mobile and the immobile beings. Even Brahma and
others do not know you. You alone annihilate, protect and
create everything. О Lord who cannot be comprehended even
mentally, how is it possible to eulogize you adequately?
32. I have killed the Daityas, the chief of whom were
Tripuras, Andhaka and Jalandhara who had already been de­
stroyed by the arrows of your angry glances. Excepting you who
has the power even to wish for the success of the tasks that yield
benefits even if they were to be insignificant.
33. The root Dhiindh is well-known to mean “to search
for”. Your name Dhundhi is due to the fact that you search for
everything that your devotees require (and bestow on them).
О Dhundhiraja, О Vinayaka, which embodied soul can obtain
access to Kasi too without your pleasure?
34. If a resident of Kasi bows down to your lotus-like feet
first and then bows down to me, I reach up to the root of his
ear and impart (the Taraka Mantra), before the departure of
I V .ii.5 7 .3 5 - 4 4 51

the lifebreath, something whereby he is not reborn in the

world.
35. A devotee takes his holy bath in Manikarnika along
with the cloth worn and walks ahead (not minding) the feet
getting soiled. He offers libation to the celestial sages, human
beings and the manes. He then comes to Jnanodatlrtha (Jnanavapi)
and worships you.
36. First the devotee should propitiate you by means of
huge quantities of sweetmeat of great flavour, incense, lights,
garlands and sweet-smelling unguents, and then me capable of
bestowing the benefit of Kasi. О Dhundhi, thereby who does
not flourish?
37. A devotee may undertake pilgrimage to Tlrthas and
that too without the conventional order. Even then, due to
your benign, merciful glances, all the obstacles and calamities
antagonistic to his own welfare, shall be icmoved, О Dhundhi,
and he will obtain the complete benefit here at Kasi.
38. If anyone bows down to you, О Dhundhi Vinayaka,
everyday early in the morning at Kasi, all the" obstacles shall
be removed and no object on the surface of the earth shall be
inaccesible to him here and hereafter.
39. If anyone repeats the name of Dhundhi Vinayaka, all
the eight Siddhis will repeat his name in the heart everyday.
He will enjoy different kinds of pleasures worthy of being enjoyed
by Devas. In the end he will be wooed by Goddess Nirvana
Kamala (Glory of Liberation).
40. О Dhundhiraja, О bestower of all Siddhis, even if one
staying far oif remembers the pedestal of your feet everyday,
he will get the entire benefit of staying in Kasi. My words
cannot be contradicted or falsified at any time.
41. О blessed one, I know that it is for the removal of
innumerable obstacles that you have assumed different forms
and stay here in this holy spot.
42. Let these heaven-dwellers listen. I shall mention all
those forms of yours, О sinlesSs one, assumed in the different
areas.
43. First, you are Dhundhiraja slightly to my right. You
seek out and bestow all the desired objects and wealth on the
devotees.
44. О son, О Ganesa, if diverse kinds of adoration are
 52 Skanda Purdna

performed unto you on the Caturthi (fourth day) coinciding

with a Tuesday with huge quantities of Modakas (sweetmeats)
of fragrant flavour and scented garlands, I rnake#them Ganas.
45. Those who worship you on every Caturthi with con­
centration of mind, О Dhundhi, are really blessed. О elephant­
faced one, they will place their left foot on the head of all
miseries and mishaps and attain the status of the Elephant­
faced One.
46. О Dhundhi, the devotees who observe Naktavrata (taking
food only at night) and worship you on the fourth day of the
bright half of Magha will be worthy of being worshipped by the
enemies of Asuras.
47. The devotee shall cover (make) Laddus with white
gingelly seeds and eat them on the bright Caturthi of Magha
after undertaking the annual pilgrimage.
48. On that Caturthi, О Dhundhi, the Yatra (pilgrimage)
should be assiduously performed by those who wish for fulfilment
of the worship at the holy spot, for your propitiation. It shall
remove all calamities.
49. He who does not perform that Yatra nor offers Naivedya
with Laddus of gingelly seeds should be at my bidding struck
with thousands of obstacles.
50. A devotee conversant with the Mantras shall devoutly
perform Н ота with gingelly seeds, ghee and other requisites
on that Caturthi. His Mantra will become fruitful.
51. О Gajanana, О Dhundhi, the Mantra, be it Vedic or
otherwise, should be repeated in your presence. It will then
accord the desired Siddhis (fulfilment of desires).

Isvara said:
52. It is certain that a person of excellent mind who
reads this eulogy composed by me will never be afflicted by
obstacles.
53. If anyone recites this meritorious eulogy of Dhundhi
in the presence of Dhundhi, all the Siddhis will stay near him
always.
54. After repeating this eulogy with adequately controlled
mind, the devotee shall never be assailed by mental sins at any
time.
55. The man who repeats the prayer unto Dhundhi shall
 F V .ii.5 7 .5 6 - 6 7 53

attain wives, sons, land, excellent horses, excellent houses, wealth

and foodgrains.
56. This eulogy uttered by me is named Sarvasampatkara
(‘Giver of all prosperities’). It should be assiduously repeated
always by one who desires salvation.
57. If anyone is desirous of going anywhere for a specific
purpose, he should go after repeating this meritorious prayer.
Invariably all the Siddhis (achievements) shall come face to
face to him.
58. I shall mention another thing also. Let those heaven-
dwellers listen. I shall mention the places where Dhundhi had
stayed for the sake of guarding the holy spot.

First Circle of Vindyakas:

59. At the confluence of Gariga and Asi at Kasi is the
Vinayaka named Arkavinayaka. If he is visited on Sundays by
people, he will subdue all distresses.
60. Ganadhyaksa named Durga is the destroyer of all wretch­
edness. It is in the southern region of the holy spot and should
be assiduously worshipped.
61. On the south-west of the holy spot near Bhimacandl
is Bhlmacandavinayaka. On being visited he removes great
fear.
62. On the western side of the holy spot is Dehalivinayaka.
There is no doubt about this that he will remove all the
obstacles of the devotees.
63. On the north-western side of the holy place is the
Gajanana named Uddanda. He will always strike down massive
groups of obstacles.
64. On the north of Kasi, Pasapani-Vinayaka (Vinayaka
with the Pasa, noose, in his hand) always binds obstacles due
to the devotion of the residents of Kasi.
65. The beautiful Kharvavinayaka is at the confluence of
Gariga and Varana. He will subdue and shorten even huge
obstacles of good devotees.
66. To the east of the holy spot Siddhivinayaka is always
ready to protect the holy spot. It is on the west of Yamatlrtha
and is a prompt bestower of powers on a Sddhaka (aspirant).
67. These eight Vinayakas are on the outer ring of Kasi.
 54 Skanda Purana

They expel non-devotees and bestow all the Siddhis on the

devotees.

Second Circle of Vindyakas:

68. Henceforth I shall mention those Vinayakas who pro­
tect this holy spot Avimukta on the second external ring.
69. On the western bank of the heavenly river, to the
north of Arkavinayaka is Lambodara Ganadhyaksa (‘Leader of
Ganas’) who washes off all the mud of obstacles.
70. To the west thereof and to the north of Durga-Vina-
yaka is Kutadanta. He is the annihilator of difficulties and
calamities. He always protects this holy place.
71. Slightly to the north-east of Bhlmacanda Ganesa is
Salakatamkata, the protector of this holy spot. This Ganadhyaksa
is worthy of being adored.
72. The Vinayaka named Kusmanda is situated on the
east of Dehalivighnesa. He is to be worshipped always by the
devotees for the suppression of great mishaps and calamities.
73. Mundavinayaka stationed in the south-east direction
of the Ganapati named Uddanda is extremely renowned. He
is to be adored well by devotees.
74. His body is stationed in Patala. The head is situated
in Kasl. Hence the Lord in Kasi is spoken as Mundavinayaka.
75. One shall attain the position of the lordship of Ganas
by worshipping the Ganapati Vikatadvija to the south of the
Ganesana (named) Pasapani.
76. The Vinayaka named Rajaputra is on the south-west
of the Lord named Kharva. On being worshipped, he will re­
instate a king who has lost his kingdom.
77. The Ganadhipa named Pranava is on the western bank
of Ganga and to the south of Rajaputra. On being bowed down
to he will lead (a devotee) to heaven.
78. These eight Vinayakas are situated in Kasl in the sec­
ond external ring. They will dispel all the obstacles of those
who permanently stay in Kasi.

Third Circle of Vindyakas:

79. Those Vighnarajas who are stationed in this holy spot
on the third external ring, according protection always, should
be mentioned by me now.
 IV.ii.57.80-90 55

80. Vakratunda, the remover of mass o f sins, is stationed

to the north of Lambodara who is on the beautiful bank of the
heavenly river.
81. Ekadantaka stationed on the north of the Ganapati
Kiitadanta shall always protect Anandakanana from calami­
ties.
82. The monkey-lion-elephant-faced Vighnesa named
Trim ukha (Three-faced) is situated to the north-east of
Salakatarikata. He is the remover of the fear of (people of)
Kasl.
83. The Vighnarat named Pancasya is in the eastern di­
rection of Kiisinanda. With an excellent chariot (drawn by)
lions, he piotects the city of Varanasi.
84. The Lord named Heramba stationed in the south-east
of Mundavinayaka is worthy of being worshipped always. He
will fulfil the desires of all the residents of Kasl like Arhba
(Goddess).
85. For the purpose of Siddhi, a wise devotee should worship
the Ganapati (named) Vighnaraja who destroys all obstacles.
He is stationed to the south of Vikatadanta.
86. The Ganadhyaksa named Varada stationed slightly in
the south-west direction from the Vinayaka (named) Rajaputra,
should be worshipped. He is the bestower of boons on the
devotees.
87. The Ganesa (named) Modakapriya is stationed to the
south of Pranavavighnesa on the auspicious bank of the celes­
tial river in the Pisangila Tlrtha. He is worthy of being
adored.

Fourth (urde of Vindyakas:

88. Eight Vinayakas should be clearly visualised by men
with delighted minds in Kasl on the fourth external ring. They
are the destroyers of the obstacles of the devotees.
89. The Vinayaka Abhayada who is the destroyer of the
fear of all, is stationed on the bank of the heavenly river in
the northern direction from Vakratunda.
90. Tlu* Vinayaka (named) Siihhatunda is stationed on
the north of Ekadasana (Ekandanta). He destroys the elephants
in the form of calamities of the inhabitants of Varanasi.
 56 Skanda Purana

91. The Ganadhyaksa (nam ed) Kunitaksa is stationed in

the north-eastern direction o f Tritunda (Trim ukha ) . H e will
protect Mahasmasana (i.e. Kasi) from the e v il0eye o f the
wicked.
92. Ksipraprasadana stationed to the east of Pancasya shall
protect the city. Siddhis are quickly attained by the worship of
Ksipraprasadana.
93. Cintamani Vinayaka is stationed to the south-east of
Heramba. He is like Cintamani (wish-yielding stone) unto the
devotees. He will directly present (to the devotees) whatever
is thought of by them.
94. The Ganesvara (named) Dantahasta is towards the
south of Vighnaraja. He will be (commanding) thousands of
obstacles to harass men who hate Varanasi.
95. The Lord named Picindila is to the south-west of
Varada. He is surrounded by Yatudhanas (demons) and pro­
tects the city day and night.
96. What is it that the Heramba named Uddandamunda
does not bestow on devotees when visited? He is stationed in
Pilipila Tirtha to the south of Modakapriya (Vinayaka).

Fifth Circle of Vinayakas:

97. I shall now mention the Vinayakas twice-four (= eight)
in number, stationed in Kasi on the fifth external ring and
protecting the holy spot.
98. The Ganesana named Sthuladanta is stationed on the
bank of the heavenly river to the north of Abhayaprada. To the
good, he bestows enormous Siddhis.
99. The Vinayaka (named) Kalipriya is stationed to the
north of Simhatunda. Among those who harass the devotees
flocking to the Tirtha, he creates natural quarrel always.
100. The Vinayaka named Caturdanta is on the north-east
of Kunitaksa. Masses of obstacles shall perish merely by visiting
this Lord.
101. The Gananayaka named Dvitunda is stationed to the
east of Ksipraprasadana. He looks equally majestic both in front
and behind.
102a. By visiting him, men will attain all-round glory and
splendour.
 IV.ii.57.102Ь-114 57

102b-l03. The Ganadhyaksa named Jyestha is the eldest of

my numerous sons. He is stationed to the south-east o f Cintamani
Vinayaka. For the acquisition o f surpassing excellence he should
be adored well on the fourteenth day in the bright half of the
month of Jyestha.
104. Gaja-Vinayaka is to be adored in the southern direc­
tion of Dantahasta. By worshipping him devoutly prosperity
with elephants will be attained.
105. Kala-Vinayaka is to the south of the Ganapati named
Picindila. By resorting to him, men will not have the fear of
the god of Death
106. The devotee is honoured in Nagaloka by visiting the
Ganapa named Nagesa stationed in the southern direction from
the Ganapa named Uddandamunda.

Sixth Circle of Vinayakas'

107. Herealter the Vighnanayakas stationed on the sixth
external ring are being mentioned. Merely by listening to their
names men will achieve supernatural power.
108. The Ganapati named Manikarna is the destroyer of
obstacles in the east. Asa Vinayaka is stationed in the south­
east fulfilling the hopes and desires of a devotee.
109. Srstiganesa in the south is the indicator of creation
and annihilation. Yaksa Vighnesa in the south-west is the de­
stroyer of all obstacles and is the greatest.
110. Gajakarna in the west is the cause of welfare to all. The
Ganapati named Citraghanta protects the city in the north-west.
111-112. In the north Sthulajarigha subdues the sins of those
who control their minds. That auspicious Vinayaka named
Mitravinayaka protects the city of Isa in the north-east. He is
to be worshipped in the north of Yama Tirtha.

Seventh Circle of Vinayakas:

I shall mention the Vinayakas stationed on the seventh ex­
ternal ring.
113-114. The five Vighnesas are Moda and others; the sixth
one is Jnanavinayaka; the seventh one is Dvaravighnesa present
in front of the great door. Avimukta Vinayaka, the eighth one,
58 Skanda Purdna

removes all the distress of those with humble minds in my holy

spot Avimukta.

115. He who remembers these fiftysix Gajamukhas even

when he is in a far-off country, shall attain knowledge on death.
116. If a devotee recites this meritorious eulogy of Dhundhi
involving fifty-six Gajananas, he becomes a meritorious-souled
one. He gets supernatural powers at every step.
117. Wherever one may be, all these Ganesvaras should be
remembered. They protect a man falling into the ocean of
great calamity.
118. On hearing this eulogy of great merit and these Vinayakas,
one is never afflicted by obstacles. One is rid of all sins too.
119-120. After saying this, the Lord of the Devas became highly
joyous in his mind. He was coronated by Brahma and others. He
granted them whatever they desired. Efficient that he was in
doing the proper thing, he entertained all of them duly. He then
entered the royal palace built by Visvakarman

Skanda said:
121. Thus Vighnajit (‘Subduer of obstacles’ i.e. Ganesa)was
eulogized by the Lord of Devas. That Vinayaka created thus many
of his own forms.
122 О Pot-born One, by repeating these names of Dhundhiraja,
a man shall get whatever he desires.
123. There are thousands, nay innumberable, forms of the
Ganesa Dhundhi there, devoutly worshipped by many devotees.
124. They are Bhagiratha, Ganadhyaksa, Hariscandra, Vinayaka,
the Ganapati named Kaparda and then Binduvinayaka.
125. These and others are the Vighnesas installed by everyone
of the devotees. By worshipping them too men do attain all
riches.
126. By listening to this meritorious chapter with faith, a
man gets rid of all obstacles and obtains the desired position.
I V .ii.5 8 .1-10 59

CHAPTER FIFTYEIGHT

Attainment of Salvation by Divoddsa

Agastya said:
1. О Skanda, what did Нага do while in the Mandara mountain
when even Gajanana was causing delay?

Skanda said:
2. О Agastya, listen to the meritorious story being nar­
rated by me now. Its theme is Varanasi alone and it is destruc­
tive of all sins.
3. When the Elephant-faced One was delaying in Avimuktaka,
the excellent one among holy spots, Adhoksaja (Visnu) was
quickly met by the Three-eyed Lord.
4. He was addressed thus many times with great respect:
“Do not do (it) yourself what was done by others who had
gone there before.”

Sn Visnu said:
5. О Sankara, endeavour must be made by all living beings
in accordance with their intellect, strength and weakness. But
they bear fruits according to your (direction).
6. Actions (Karmas by themselves) are insentient. Even
living beings are not free themselves. You are the witness unto
their acts and also the prime mover of living beings compel­
ling them to work.
7. But in regard to the devotees of your feet, the mental
inclination is such that you yourself will say, “Excellent wtork
has been done by him.”
8. Whatever work is performed here, whether it be very
small or great in size, О Girisa, that fructifies if it is performed
with due recollection of your feet.
9. If a task is well-prepared (planned), perfectly carried
out with keen intellect, it is bound to perish instantaneously,
should it be performed without due remembrance of your
feet.
10. Excellent effort will be made by me today as I have been
sent by &ambhu. In regard to us richly endowed with devotion
60 Skanda Purdna

unto you, the task is practically accomplished.

11. A task may be extremely unachievable by solely depend­
ing on one’s own intellect, strength and endeavour; О Siva,
the same task can be easily accomplished by meditation on
you.
12. All the tasks of those persons, О Lord, who circumambulate
you, О Bhava, and then proceed ahead, become already ac­
complished due to the fear of you.
13. Know, О Mahadeva, that this task has been accomplished
certainly. The only thing is that the auspicious hour for the
entry into KasI should be thought of.
14. Or, neither the auspicious nor the inauspicious time
need be considered in regard to the time for arrival at KasI.
That alone is the auspicious moment when KasI is within reach.

15. After circumambulating and bowing down to Sambhu

again and again, the Garuda-emblemed Lord set off from Mandara
along with LaksmI.
16. After making Varanasi the guest (object) of his eyes
(vision), he joyously made his name Pundarlkaksa (Lotus-eyed
One) meaningful.
17. Visnu of pure mind washed his hands and feet in the
confluence of Ganga and Varana and took his bath with the
clothes on.
18. Then onwards, that Tirtha came to be called Pddodaka
because his feet, the bestower of auspiciousness, were washed
at the outset by the Yellow-robed Lord.
19. If men take their bath in Padodaka Tirtha, their sins
accumulated in the course of seven births, perish quickly.
20. By offering Sraddha there and libations with water and
gingelly seeds, one will be able to redeem the members of his
family three times seven in number.
21. In the Tirtha (called) Pddodaka at KasI the satisfaction
obtained by the great-grandfathers is the same as obtained by
them at Gaya, indeed.
22. Niraya (Hell) will never touch a man who takes his bath
in Padodaka, drinks the water thereof and offers the same
water (as libation).
23. After drinking Padodaka once in the Visnu Padodaka
Tirtha, it is certain that one will never drink the milk of the
IV.ii.58.24-34 61

breasts of a mother (i.e. will get Moksa).

24. A devotee who bathes a Salagrama having a discus
inscribed (i.e. within it) sprinkled with a conch (filled) with
waters of Padodaka and drinks the water thereof will become
immortal.
25. If one drinks Visnu Padodaka in the Visnu Padodaka
Tlrtha, of what avail is heavenly nectar that has been in ex­
istence for a long time?
26. If the holy rites with water are not performed at KasI
with Padodaka, their very life is futile. They are on a par with
a bubble of water in regard to their splendour.
27-28. Accompanied by LaksmI and Garuda, Visnu per­
formed the daily rites. He withdrew his form pervading the
three worlds and fashioned a stone image with his own hands.
Adikesava him self adored that image, the bestower of all
prosperities and Siddhis.1
29. By worshipping that brilliant image of the great Lord,
named Adikesava, a man considers Vaikuntha the very court­
yard of his house.
30. That area within the limits of KasT is well-known as
Svetadvfpa. Men who serve that image do reside in Svetadvipa
(Region of Visnu).
31. There is another Tlrtha in front of Kesava named
Kslrabdhi. One who performs holy rites with water there, will
stay on the shores of the Ocean of Milk.
32. If a man performs Sraddha there and gifts away a
milch cow along with all ornaments as laid down, he will be
able to make his forefathers stay in the Ocean of Milk.
33. One who devoutly gifts a single cow there becomes
a meritorious-souled one on the shores of the Milk Ocean and
can make hundred and one generations of his family move to
the Milk Ocean with plenty of ‘mud* i.e. cream produced by
the milk.
34. A devotee should offer many excellent cows here with
faith along with monetary gifts. He will be able to make everyone

1. Adikesava temple sits in a grove of trees on the high bank of the Rajgh&t
plateau, overlooking Gahga and Varana. But the TIrthas mentioned after the
emblems of Vi?nu and his Avatdras in the following verses are located in the
landscape of imagination alone (BCL 204). Some Tirthas such as the Prahldda
Tirtha are however geographically locatable today.
 62 Skanda Purana

of his forefathers live there with comfortable quilts for sound

sleep.
35. To the south of Kslroda is the excellent Sarikha Tirtha.
By offering water-libations there unto the Pitrs, one is honoured
in Visnuloka.
36. To the south thereof is the Cakra Tirtha which is
something very inaccessible even to the forefathers. One who
performs Sraddha (there) becomes free from indebtedness to
forefathers.
37. The Gada Tirtha is very near it. It is destructive of
all mental anguish; it causes the redemption of the Pitrs and
the destruction of all sins.
38. Beyond that is the Padma Tirtha. After taking the
holy bath there and offering libations to the Manes duly one
is never deficient in fortune and wealth.
39. There itself is the Tirtha of Mahalaksmi renowned in
all the three worlds. Mahalaksmi herself, the delighter of the
three worlds, took her holy ablution there.
40. One who takes his holy bath in that Tirtha and gifts
jewels and gold and silk clothes to Brahmanas never becomes
deficient in fortune and prosperity.
41. Due to the great efficacy of the Tirtha, wherever he
is born he becomes prosperous. His forefathers become bril­
liant and glorious.
42. An image of Mahalaksmi is there and it is adored by
all the three worlds. By bowing down to her devoutly a man
never suffers from sickness anywhere.
43. The devotee should keep awake on the night of the
eighth lunar day in the dark half of Bhadrapada and worship
Mahalaksmi. He will obtain the benefit of the holy vow.
44. There, in the vicinity of Tarksyakesava, is the Tarksya
Tirtha. By taking the holy bath there a man never sees the
serpent (in the form) of worldly existence.
45. Beyond that is the Narada Tirtha that destroys great
sins. It is here that Narada got the instruction in Brahmavidyd.
46. A man who takes his holy dip there, shall obtain
Brahmavidyd perfectly from Kesava. Hence, in KasI, he is said
to be Naradakesava.
47. After worshipping devoutly Lord Naradakesava the
devotee never occupies a place in the womb of any mother.
 IV.ii.58.48-62 63

48. Prahlada T irtha is beyond it, where the Lord is

Prahladakesava. By performing Sraddha etc. there a devotee
is honoured in the world of Visnu.
49. Very near it is the great Ambarisa Tirtha that de­
stroys sins. Performing holy rites with water there a man gets
liberated from sins.
50. Adityakesava to the east of Adikesava is worthy of
being adored. Merely by visiting it, a devotee is liberated
from great sins.
51. The Tirtha (named) Dattatreyesvara is there itself; so
also Adigadadhara. By propitiating the forefathers there itself,
a devotee shall acquire Jndnayoga (‘Path of knowledge’).
52. The great Bhargava Tirtha is towards the east of
Bhrgukesava. A man who takes his holy bath there shall be­
come a wise man, a man of excellent intellect like Bhargava.
53. There to the east of Vamanakesava is Vamana Tirtha.
By worshipping that Visnu, a devotee shall stay near Vamana.
54. In front of N aranarayana is the T irtha nam ed
Naranarayana. A man who takes his holy bath in the Tirtha
there, shall become Narayana.
55. Beyond that is Yajriavaraha Tirtha that destroys sins.
By taking baths therein, one gets the merit of a Rajasuya sacrifice.
56. There is a Tirtha entirely free from impurities there,
named Vidarana-narasiriiha. One who takes his holy bath there
shall tear off the sins acquired in the course of a hundred
births.
57. To the east of Gopigovinda is the Tirtha named
Gopigovinda. After taking the holy bath there and worship­
ping Visnu, a devotee shall become a favourite of Visnu.
58. To the south of Gopigovinda is the Tirtha named
Laksminrsirhha. By taking holy dips in the Tirtha, one is never
abandoned by the Goddess of Fortune.
59. Beyond it, near Sesamadhava is Sesa Tirtha. The sat­
isfaction of the forefathers to whom libation is offered there,
is thorough.
60. To the south thereof is Sarikha Madhava Tirtha entirely
free from impurities. A man who performs holy rites with
water there, shall become free from impurities though he be
a sinner.
61-62. Beyond it is the extremely sacred Tirtha named
 64 Skanda Purdna

Hayagriva. After taking the holy ablution there and worship­

ping Hayagrivakesava, and also offering balls of rice in the
presence of Hayagriva, a devotee shall attain the splendour of
Hayagriva and get liberated along with his forefathers.

Sk an da .said’

63. All these Tirthas have been enumerated to you inci­

dentally because even on a ground extending as much as a
gingelly seed there at Kasi, there are many Tirthas.
64. О Pot-born One, even by hearing the names of these
Tirthas specially enumerated by me, a man becomes free of
sins.
65. Now, О Brahmana, I shall mention to you the relevant
topic. Listen to what the Lord of Vaikuntha, the wielder of
conch, discus and club, did.
66. After entering into the image of Kesava, Lord Kesava
came out of it by a bit ol a bit ol a part because he had
decided in his mind to do something pertaining to the task
of Sambhu.

Agastya said .

67. Oh! Where did the Lord with the discus in his hand
go out by a bit of a bit of his part? О Six-faced One, after
reaching Kasi, where did Hari go out?

Skan da s a id ■

68. О sage, why did Visnu not go out completely? I shall

mention the reason thereof. Listen to me for a moment.
69. One attains the city of Varanasi by a great deal of
Punya. Thereafter, a wise man should not abandon it even if
tempted by great benefits.
70. Hence, О Pot-born One, his image was installed by
Murari at Kasi and he went out partially by a bit.
71. After going a little to the north of Kasi the Discus­
bearing Lord created an area called Dharmaksetra for his own
stay.
72. Thereafter the Lord of LaksmI himself assumed the
form of (a follower of) Buddha, that was very beautiful, fas­
cinating unto the three worlds.
 IV.ii.58.73-84 65

73. Sri (LaksmT) became a Parivrajika (female mendi­

cant) exquisitely beautiful in form. On seeing her, the entire
universe remained (motionless) as though painted in a pic­
ture.
74. On seeing the mother of the universes, the source of
the universe, with a book placed on the palms of the hand,
the entire universe stood motionless. Garuda assumed the best
of forms and became their disciple.
75 He had a wonderfully brilliant intellect. He was devoid
of desire for all the objects. He was engaged in attending to
his preceptor. He had a book on the palms of his hands
76. He asked his preceptor about the greatest of virtues
that can facilitate release from worldly bondage The excellent
preceptor was gentle-faced and delighted in himself.
77. He was an adept in the treatises on Dhnrrna and Artha.
He was endowed with wisdom and peifect in general and specialized
knowledge. He was of sweet, sonorous voice. He spoke softly
and lovingly uttering the words distinctly.
78. He was proficient in the magical art of stunning, ex­
orcising, attracting persons to him and keeping them under
his control. So also in various other activities. At the time of
his lecture, even birds were attiacted and he could make them
experience thrill.
79. He was served by excellent deer which imbibed the
nectar-like songs he sang. He checked the swift motion of
winds by giving them a great deal of joy.
80-81. He was adored even by the trees under the pretext
of the falling of flowers. Then that meritorious-souled fol­
lower of Buddha (named) Punyaklrti said to his disciple VinayakTrti,
endowed with great humility:

Punyakirti said *
82. О VinayakTrti, the eternal virtue has been asked by
you. I shall explain it entirely, О highly intelligent one. Listen.
83. The world has been in existence since beginningless
time. It manifests itself (automatically) by itself and it gets
dissolved by itself.
84. In all embodied beings beginning with Brahma up to
a blade of grass, the soul alone is the real master (Isvara)
 66 Skanda, Purana

therein. There is no other (external being like God as) con­

troller thereof.
85. The names Brahma, Visnu, Rudra etc. are mere names
of the embodied ones, like out own names Punyakirti etc.
86. Just as our body perishes in due course, so also the
bodies of everything from Brahma to a mosquito perish when
their (respective) time arrives.
87. If it is pondered over (it is evident) that there is
nothing special about the body (of anyone). Intake of food,
sexual intercourse, sleep and fear are common to all.
88. Every embodied one attains the same (degree of)
satisfaction after getting its own usual quantity of food; no
more (degree of satisfaction) in any case.
89. Just as we become free from thirst after joyously drinking
some beverage, so also others who are thirsty; there is no
difference great or small (in the satisfaction derived after drinking).
90. Let there be thousands of women with exquisite beauty
and seductive charms; but at the time of intercourse only one
can be enjoyed.
91. Let there be hundreds of horses and let there be
many elephants, but at the time of riding, only one is enough;
no second (is required).
92. At the time of sleeping the same pleasure is experi­
enced irrespective of sleeping on a couch or on bare ground.
93. Just as we embodied ones are afraid of death, so also
all those beginning with Brahma and ending with insects, are
afraid of death.
94. If we intelligently ponder (it is evident that) all embodied
beings are equal. After decisively thinking thus, no one should
be violently injured by anyone, anywhere at any time.
95. There is no other virtue on a par with compassion
for living beings anywhere on the surface of the earth. Hence
mercy should be assiduously practised by men.
96. If one living being is protected, all the three worlds
would get protected; if one is killed, all are killed. Hence one
should protect (and) not kill (others).
97. Non-violence has been stated as the greatest virtue by
the ancient wise men (or teachers). Hence violence should
not be practised by men who are afraid of hell.
98. In all the three worlds consisting of mobile and immobile
 IV.ii.58.99-108 67

beings, there is no sin like violence or injury. One indulging

in violence goes to hell and one who abstains from it goes to
heaven.
99. There are many kinds of gifts. Of what avail are they,
yielding but insignificant fruit? There is nothing like the gift
of freedom from fear.
100. After poring over and reflecting upon different kinds
of scriptural texts here, four types of gifts have been men­
tioned by the great sages for the sake of welfare here and
hereafter.
101. Freedom from fear should be offered to those who
are afraid; medicine should be given to those who are afflicted
with ailments; learning should be imparted to those who seek
lores; and cooked food should be given to one (who is) dis­
tressed with hunger.
102. The power of Mani (miraculous gems), Mantra (spell)
and Ausadha (medicine) is indeed incomprehensible. That
should be assiduously practised for the purpose of earning
different kinds of riches.
103. After acquiring wealth in various ways, the twelve Ayatanas
around should be worshipped well. Of what avail is the wor­
ship of other things (deities)?
104. The auspicious twelve Ayatanas include the five or­
gans of action, the five sense-organs, the mind and the intel­
lect.
105. Heaven and hell exist here itself (in this world), no­
where else. Happiness is what is termed as heaven and misery
what is called hell.
106. If the body is cast off when happiness is being en­
joyed, it is the ultimate salvation; there is no other salvation.
107. When Klesa1 (distress) is destroyed along with the
Vasana (Avidya, nescience) there is Vijndnoparama (cessation
of Vijnana). This would be known as Moksa (salvation) by
persons who ponder over reality.
108. This authoritative statement is quoted by the follow­
ers of the Vedas: “One should not injure or kill any living
being.” There is no other Vedic statement directing one to kill
or injure.
1 Klesas are five: mridya (nescience), asmita (agotism), rdga (desire), dvesa
(aversion), abhinivesa (tenacity of existence).—MW 324.
 68 Skanda Purana

109. T he Sruti e x h o rtin g one to perform Agnisomtya

(Agnistoma) etc. is som ething that misleads others and is quoted
by evil men. That Sruti which prescribed killing o f sacrificial
animals is not authoritative in the view of thoffe who know.
110. It is surprising that heaven is sought after cutting
trees, killing animals, making slush of blood and by burning
gingelly seeds, ghee etc.

111. While Punyaklrti was expatiating on Dharma in this

manner, the citizens heard about this from others successively
and proceeded (towards him).
112. The women of the city were attracted by that Parivrajika
named VijnanakaumudI who was very proficient in all lores.
113. Before them she elaborated on the tenets of Buddha,
exhorting them to believe only those things that are directly
seen and adopting only the means of acquiring happiness of
the body.

Vijndnnkaumudi sa id '

114. This is mentioned by Sruti that Ananda (bliss) is the

form of Brahman. That should be accepted as it is. The view
of its diversity is baseless.
115. One should achieve happiness as long as this body
is strong and healthy and the sense-organs are not feeble, even
as old age is far off.
116. Where can there be happiness when there is defi­
ciency in the sense-organs and health is not normal? Hence
even the body should be given over to suppliants (before old
age) by those who wish for happiness.
117. The earth is (really) burdened by those people who
are not ready to satisfy the desire of those who beg, and not
on account of oceans, mountains and trees.
118. The body is bound to pass off quickly and everything
hoarded is attended with the certainty of loss. After realizing
this a sensible man should endeavour for the happiness of the
body.
119. Ultimately the body is bound to be a prey to dogs,
crows and worms. The truth that the body is reduced to ashes
in the end, has been accepted in the Vedas.
120. The classification (of people) into various castes is
 IV.ii.58.121-133 69

futile in this world. When the state of being human is common

(to a II), who is high and who is low?
121. It is said by elderly persons that this entire creation
is that of Brahma and others. Daksa and Maiici are reputed
to be the sons of that creator.
122. (It is said that) thirteen charming-eyed daughters of
Daksa were married in a way approved by scriptures to Kasyapa,
the son of Marici.
123. “This rnan is worthy of (carnal) approach. This man
is not (so ).” Futile is such consideration by people of this age
who are deficient in intellect and valour.
124. The four castes are said to have originated from the
mouth, arms, thighs and feet (of the Cosmic Being). This
belief evolved by the forefathers does not stand to reason.
125. If four sons are born to one (woman) from one (man),
will they be different in castes?
126. This discrimination between caste and caste does not
appear (to be correct) to the mind. Hence nobody should
entertain discrimination between rnan and man at any time
and at any place.

127. On hearing this speech of Vijnanakaumudi the women

of the city gave up their excellent mind to serve their hus­
bands.
128. By practising the black magic of attracting and win­
ning over (others) men who were fascinated by the wives of
others succeeded in their objective.
129. Royal ladies living in inner apartments, princes, citi­
zens and city women were deluded by both of them.
130-131. That lady-mendicant removed the barrenness of
barren women with various special devices. Vijnanakaumudi
made women with husbands alive, blessed with conjugal bliss.
To some she gave (medicated) collyriurn, to some others medicine
called Tilaka (Comm.).
132. Many (women) were initiated (into Buddhism) with
Mantras effective in bringing (others) under control. Some
were muttering Mantras while others were drawing Mandalas
(magical designs).
133. Some women sitting steady in front of fire-pit began
to offer various material as oblations into the sacrificial fire.
 70 Skanda Purana

134. Best results such as the growth of vegetation without

cultivation (and others like provision o f honey in cups o f leaves
from trees) became defunct because o f the rise o f sins. Slowly
the power of the king also got blunted.
135. Though he was stationed far away, Vighnesa (named)
Dhundhiraja made King Ripunjaya (‘conqueror of enemies')
dejected in his mind and disinclined to administer the king­
dom.
136. Divodasa kept count of the eighteen-day period: “When
will that Brahmana who will be instructing me, arrive?”
137. When the eighteenth day arrived and the sun reached
the zenith of the sky, that excellent Brahmana came to the
gate.
138. It was Adhoksaja (Visnu) himself under the name of
Punyakirti from Dharmaksetra who came to the king in the
guise of a Brahmana.
139. The Brahmana who came was as though fire itself
having assumed a physical form. He was accompanied by two
or three other holy persons repeating blessings: “Jayn (Be
victorious); Jiva (Be alive).”
140. On seeing him coming from a distance, the anxious
king considered him a preceptor capable of imparting to him
instructions.
141. The king approached him and bowed down to him
frequently. Having received him with welcoming words, he
took the Brahmana into the inner apartment.
142-143. The king offered Madhuparka (mixture of honey,
curds etc.) and adored him duly. When he dispelled the fatigue
due to the journey and attained normal state, with his lotus­
like face beaming with pleasure, he offered him foodstuffs to
eat and did everything needed. The king then asked the Brahmana
who was contented and comfortably sitting:

The king said:

144. Bearing the burden of the administration of the kingdom,
I am afflicted, C) excellent Brahmana. Actually, 1 have no distress
but a slight loss of interest has appeared.
145. What shall l do? Where shall I go? How can I be
happy? О Brahmana, two fortnights have elapsed since I am
worried thus.
 IV.ii.58.146-164 71

146. With all my enemies having been destroyed completely

unlimited series of pleasures has been enjoyed by me like the
Three-eyed Lord (Siva) in a manifest form.
147. By my own ability, I became identical with Parjanya,
Agni and Anila. The subjects have been protected well like my
own bosom-born children.
148. Brahmanas have been propitiated everyday with money.
While ruling the kingdom I have committed only one offence.
149. All the Devas have been slighted by me due to the
arrogance born of the power of my penance. But I swear by
you that, that too I did only to render help to my subjects and
not for my own sake.
150. Now do become my spiritual preceptor. It is due to
the rise of my good luck that you have come here. I shall
continue to rule the kingdom thus without caring for and
fearing the god of Death.
151. Nowhere in my kingdom is the likelihood of an un­
timely attack by the god of Death nor is there the fear of old
age, sickness and poverty.
152. While I rule no one shall resort to an unrighteous
activity. All the people grow richer in piety. All of them have
a rise in prosperity and happiness.
153-154. All the people engage themselves passionately
in the pursuit of excellent learning; all are experts in travers­
ing the path of good people. Or, what do we get even if the
longevity extends up to the end of a Kalpa? All the objects of
pleasure appear like chewing what is already chewed. О ex­
cellent Brahmana, of what avail is the kingdom which is like
pressing of what is already pressed?
155. О wise one, advise something for the prevention of
further stay in the womb. Or, of what avail are the thoughts
like these for me who have sought refuge in you?
156-157. Undoubtedly I shall do whatever you say today.
By your mere sight all the desires of others too become ful­
filled. They have almost become so in my case. I know this.
Who have not (i.e. all have) become doomed due to the animosity
of Devas?
158-164. The Tnpuras were heroic and much devoted to
Siva. They were the followers of their own duty. They used to
protect their own subjects. Still they were reduced to ashes
 72 Skanda Parana

playfully by letting fall a single arrow, by Нага who constructed

his chariot out of the earth, made Himalaya the bow, who
made Vedas the horses, Vasuki the bow string, Virinci, god
Brahma, the charioteer, Visnu the arrow, th^ sun and the
moon as the wheels of the chariot, Pranava as the whip, the
stars and the planets becoming the pegs, the sky as the wooden
fender for protection in the chariot, Sumeru as the flagstaff,
the lofty Kalpa tree as the banner, serpents as the ropes for
binding the Vedas (horses) and the Ahgas as the bodyguard,
Kalagnirudra being made the arrowhead and the wind the
feathered part.
Bali who was the most excellent one among those who per­
formed Yajnas was formerly driven to the nether regions by
Han who fraudulently disguised himself as a dwarf and took
three steps.
Vrtra who was of good behaviour was killed by Sutraman
(Indra).
165. Bearing in mind the previous enmity of Hari who was
defeated by Dadhlci by means of Kusa grass, although he fought
for victory, that leading Brahmana Dadhici was killed by the
Devas for the sake of his bones. *

166. The thousand arms of Bana, a devotee of Siva, were

cut off by Hari formerly during a battle. What offence did that
excellent one of good conduct commit?
167. Hence antagonizing the Devas cannot be conducive
to welfare. But since I tread the path of the good, I do not
have the slightest fear from the Devas.
168. Vasava and other Devas have attained Devahood through
Yajnas. But I have superiority over them due to Yajnas, Danas
and Tapas.
169. Let there be superiority or inferiority. Of what im­
portance is this to me now? This meeting with you, has pro­
vided a pleasant pause in the activities of the sense-organs.
170. Now, О great one, who are conversant with the requisite
means that is capable of uprooting Karinas, grant that unto
me, whereby I shall get beatitude.

Skanda said:
171. On hearing the words uttered by the king thus due
 IV.ii.58.172-182 73

to the entry o f Ganesa, Hrsikesa who was in the guise o f a

Brahmana said:

Sri Visnu said:

172. О highly intelligent one, О sinless one, О crest jewel

among kings, well-said, (very) well-said! What should have been
given as advice by me has been well-indicated by you.
173. At the very outset you have already washed off all the
impur ities of the sense-organs through the pure waters of excellent
репагне and hence have become the best bestower of honour
on me.
174. What has been said by you, О king, is entirely true,
О highly intelligent one. 1 know your power as well as disin­
terestedness (in worldly affairs).
175. A king like you lias never been before nor will there
ever be. You knew well how to enjoy the kingdom. It is but
proper that you wish to abandon it now.
176. In spite of the opposition from the Devas no offence
has been committed by you. Nor has occurrence of non-righ­
teousness taken place in your kingdom.
177. What piety has been observed by your subjects under
your guidance and persuasion has made the heaven-dwellers
satisfied.
178. Only one defect in you occurs in my mind, and it is
the fact that Visvesvara has been made to stay far away from
KasI by you.
179. This I know is the greatest offence on your part, О
most excellent one among the rulers of the earth. I shall now
tell you the best means of quelling that sin.
180. Even granting that one has committed as many sins
as there are hairs on the body, all those sins vanish if one
instals a Linga.
181. If a single Linga is installed here with due devotion
to Isa, it is as though the entire universe has been established
by him.
182. The counting of the number of jewels in the ocean
is possible by those who are experts in calculation. But the
extent of the merit of the installation of Lingas cannot be
written down.
 74 Skanda Purdna

183.Hence with all endeavour make a Liriga installed. By

that installation of the Linga, you will become blessed and
contented.

184. After saying this, the Brahmana meditated for a short

while with unwavering mind. Thereafter he touched the king
with his hand with his countenance beaming with delight and
said thus:

Sri Visnu said:

185. О king, I see another thing also through my vision
of knowledge. О most excellent one among wise men, listen
to that too with adequate attention.
186. You are blessed. You have fulfilled your task. You are
worthy of being honoured even by great men. Your very name
should be uttered in morning by one who wishes to attain
auspicious benefit.
187. О Divodasa, thanks to your presence and proximity.
We are highly blessed. Among mortal beings those who utter
your name are also blessed.

188. The Brahmana continued to say smilingly, shaking

his head repeatedly, highly delighted in his heart with joyous
horripilation.
189. “Oh! The purity of this one (is excellent)! Oh! The
rise of the fortune of this one (is praiseworthy) since one
should meditate on him always! Visvesvara should be medi­
tated upon by all.
190. Oh! The resulting fate of this (king) cannot be ob­
tained by anyone (else)! What is far away from even us is not
far away from him.”
191. After considering thus within his heart, the Brahmana
extolled the king and disclosed everything that he saw during
his meditation.

The Brahmana said:

192. О king, the tree of your cherished desire has borne
fruit today. You will be attaining the greatest position with this
very body.
193. Visvesvara does not have any consideration in his heart
 IV.ii.58.194-208 75

for people like us nor for a Brahmana whose eyes are directed
towards his feet in the same manner as he has for you in his
heart.
194. Since you have installed a Linga, a divine aerial chariot
of Sambhu will be coming on the seventh day from today to
take you away.
195. О king, you know what that merit is, whereof this is
the result. I too know that it is due to your service to the city
of Varanasi.
196. О excellent one among kings, even if one takes care
of a single resident of Varanasi, one will have this same benefit
at the time of the death of his body.

197. On hearing this, the valorous, saintly king Divodasa

who was delighted, granted to the Brahmana and his disciples
what they desired.
198. After repeatedly bowing down to the propitiated
Brahmana, the joyous king said, “I have been redeemed from
the ocean of worldly existence.”
199. The Brahmana too was delighted in his heart with his
desires fulfilled. He took leave of the king and went to the
place of his choice.
200-202. Hari who was in the guise of a sham Brahmana
pondered over this frequently: ‘What is that spot highly sa­
cred, which I can occupy and take all my devotees to the
highest abode with the great blessings of Visvesa?’ After seeing
the Hrada (whirlpool) Pancanada he decided thus, took his
holy dip there duly, and stationed himself there.
203. Expecting an early personal contact with the Three­
eyed Lord, the Lord of LaksmI sent Tarksya to convey the
news about the king.
204-208. The eminent king Divodasa extolled the leader of
Brahmanas and summoned all the subjects, the vassal kings along
with their ministers, the keeper of the treasury, cavalry, elephant
army etc., the eldest son Samaranjaya and five hundred other
sons, the priest, the Rtviks, the Brahmanas, the watchmen, the
princes of vassal kingdoms, the cooks, the physicians, many foreigners
who had arrived on various missions, the crowned queen along
with the other members of the Inner Apartment, the elders, the
cowherds, and the children, with great delight. He joined his
 76 Skanda Purdna

arms in deference and said to them what the Brahmana had told
regarding the seven-day limit.
209-210. Even as they were listening to the miracle with sad
faces, the king himself took Prince Smaranjay^ to the royal
palace (outside Kasi). The king of keen intellect and merito­
rious soul ciowned his son and granted favours to the citizens
and dwellers of the surrounding districts. He then went back
to Kasi.
211. After returning to Kasi that highly intelligent king
who had conquered his enemies got a palace built on the
western bank of the celestial river.
212. That king built a shrine of Siva spending the whole
of the amount he had won by defeating the enemies in battle.
2 IS. Since the wealth and fortune of the kings had been
entirely utilized there, that auspicious part of the land became
well-known as Bhupalasn
214. The king, the conqueroi of enemies, installed the
Linga Divodasesvara and considered himself blessed for hav­
ing fulfilled his tasks.
215-218. On a certain day the king worshipped that Linga
duly, bowed down to it and eulogized the Linga that accorded
him satisfaction. By that time a divine aerial chariot came
down quickly from the sky with the attendants sprawled about
in it all-round. They had tridents and Khatvangas (skull-topped
clubs) in their hands. Their splendoui surpassed the dazzling
radiance of the Sun and fire. They had eyes in their foreheads
and had matted hairs. Their limbs shining like pure crystals
illuminated the sky. Their physical forms had venerable ap­
pearance due to the jewels on the hoods of the serpents which
constituted their ornaments. Their necks appeared to be resorted
to (i.e. had blue tinge) by the darkness terrified by the per­
petual brilliance.
219-222. The aerial chariot was surrounded by hundreds of
Rudrakanyas with the fingers of their hands busily engaged in
moving chowries.
Thereafter the king was embellished by the attendants in
a joyous mood, with divine garlands, unguents and silk robes.
His excellent forehead became three-eyed. His throat became
blue. All his limbs were rendered white. His hairs became
matted. His body had four arms and was adorned with ser­
 IV.ii.58.223—IV.ii.59.3 77

pents. A crescent-shaped moon adorned his head. The atten­

dants then took the king to heaven.
223-224. Ever since then, that holy TIrtha became renowned
as Bhupalasrl. The devotees should perform Sraddha etc. there.
They shall make monetary gifts in accordance with their ca­
pacity. They should visit Divodasesvara and worship him de­
voutly. They shall then listen to the narrative about the king.
No such devotee shall ever be reborn in a womb.
225. A man who reads and teaches or causes to read this
sacred narrative of King Divodasa becomes liberated from sins.
226. If anyone enters a battlefield after listening to the
auspicious account of Divodasa, he need not have any fear
from the enemies.
227. The m eritorious story of Divodasa destroys great
calamities. It should be read assiduously for the suppression
of all obstacles.
228. Where the story of Divodasa that destroys all sins is
read, there is neither drought nor fear from premature death.
229. By reading this narrative, all desires will become ful­
filled like those of Visnu who carried out what Sarhbhu had
thought of.

CHAPTER FIFTYNINE

Pancanada} Comes into Being

Agastya said *

1-3.0 Six-faced
✓
Lord, О delighter of the heart of Sarvajna
(Omniscient Siva), whose hairs have been kissed by Gaurl, О1
1. Pancanada is Pancaganga, one of the five sacied-most TTithas on Ganga.
Before Ganga was brought there by Bhagiratha there were two streams (rivu­
lets)—Dhutapapa and Kirana, joining the pool called Dharmanada. At Prayaga
Ganga was joined by Yamuna and Sarasvatl. These thiee rivers coming from
Prayaga, assimilated the local two rivulets Dhutapapa and Kirana. The confluence
of the five rivers at this place became known as Pancaganga TIrtha and the
fine Ghdta here is known Pancaganga Ghdta. (BCL, p. 237)
Today, to the north of the bathing Ghat is a trickle of water called Dhutapapa.
To the south (of what is called Laksmana Bal Ghat), there is a rectangular
Kunda opening towards Ganga and it is called the “river” Kirana. In fact these
Puranic ‘rivers’ are symbolically represented today.
The present chapter describes how this spot became “Pancanada” (Pancaganga).
 78 Skanda Parana

slayer o f Тагака, О storehouse o f all knowledge, obeisance to

you, the son o f Sarvajna , the cause o f welfare and the re­
deemer. Obeisance to the noble-souled Kurnara who conquered
Mara completely in every respect. I offer obeisance to you
who, after perceiving Kamari (enemy of Kama, Siva), Ardhanarisa
(the Lord half of whom is female) as brought about by Kama
(Love) conquered Mara though yet a Kurnara (a person of
tender age)
4. О Lord Skanda, it has been mentioned by you that Hari
with a sham physical form of a Brahmana, occupied the ex­
tremely holy Tlrthas (called) Pancanada at Kasl.
5. Kasi is the most sacred Tlrtha among all the regions of
Bhu, Bhuvah and Svah (the three worlds). Even therein the
extremely sacred Tlrtha called Pancanada came to be known
by Hari.
6. Whence, О Six-faced One, is the name Pancanada (was
given) unto that Tlrtha? How did it become the holiest of all
Tlrthas?
7-8. Lord Visnu is the immanent soul, the Lord of the
universe, the protector, the creator and the playful destroyer
of all the worlds. How did he happen to have a form though
he is formless? How did he, the unmanifest one, become manifest?
How did he, one without shape, happen to be one with shape?
How did he who is transcendent, happen to be immanent in
the world?
9-11. He who has no birth, took many births; he who is
nameless, took many distinct names; he who has no support,
is the supporter of everything; he who is devoid of attributes,
became the basis of attributes; he who has no sense-organs,
became the Lord of sense-organs; he who has no legs, has
become the traverser of all places. How did the omnipresent
Janardana withdraw his form and station himself at Pancanada,
the most excellent Tlrtha, in the form of being the soul of all?
О Six-faced Lord, narrate this as it has been heard by you
from the Five-faced Lord.

Skanda said:
12. After bowing down to Mahesvara, I shall tell this story
that subdues all sins and brings about all welfare.
 IV.ii.59.13-26 79

13. I shall tell how the Tlrtha called Pancanada at Kasi

became well-known. Merely by repeating its name, sin gets
shredded into a thousand bits.
14. Prayaga is the Lord of all Tirthas. It forcibly draws
out the sins of sinners through its own power.
15-17. It is by the power of Prayaga that all the Tirthas
remove the sins of sinners. In the month of Magha when the
Sun is in the Zodiac of Capricorn they come into contact with
the king of Tirthas (i.e. Prayaga) every year and get rid of
their impurities. Prayaga, the Lord of all Tirthas, gets rid of
all the impurities dumped into it by all the other Tirthas and
also the great sins of great sinners, thanks to the power of
Pancanada. Throughout the year the Tlrtha Nayaka (‘Lord of
the Tirthas’ i.e. Prayaga) gathers together masses of sins. In
the month of Karttika, by a single dip into Pancanada, all
those sins are dispelled.
18. I shall mention how Pancanada originated. О blessed
son of Mitra and Varuna, listen.
19. Formerly there was a sage of great penance named
Vedasiras, born in the family of Bhrgu. It was as though he
was another embodied form of the Vedas.
20. While that sage was performing the penance, Suci,
the most excellent one of the celestial damsels, endowed with
beauty and well-shaped limbs came into his view.
21. Merely at her sight the mind of the sage became
extremely agitated. He had an emission of semen immedi­
ately. The excellent celestial damsel became frightened.
22. She bowed down to him from a distance. Suci’s limbs
shook excessively due to her fear of the curse of the sage. She
spoke to him:
23-24. “O storehouse of extremely rigorous penance, I have
not committed even the least offence. (If so) I should be
excused. О receptacle of forgiveness and forbearance, ascetics
are personified forgiveness. The minds of sages are generally
softer than even a lotus. О extremely good one, in their own
form, women are hard-hearted.”
25. On hearing these words of that celestial damsel Suci,
the sage curbed the flow of the great current of anger by
means of the dam of discrimination.
26. Pleased within himself he said: “O Suci, you are in-
 so Skanda Purana

deed Suci (pure). In this matter there is no fault on my part

nor on yours, О fair lady.
27. ‘Young maidens are o f the form o f firee and men are
like butter’, so say those who are less informed. If wc ponder
there is a great difference.
28. Even butter melts only on coming into contact with
fire, but it is wonderful that man melts even from a distance,
rneiely when the name of a woman is mentioned.
29. Hence, О Suci of pure mind, you need not be afraid,
Since you came unexpectedly, I had the emission of semen.
30. If a sage is free from lust there is no harm in this
emission of semen as much as there would be from a fit of
anger which is inimical as well as blinding within a moment.
31. The power of penance accumulated with very great
difficulty becomes reduced due to anger, like the lustre of the
sun and the moon when covered with a patch of cloud.
32. Flow can wealth and human aspiration flourish, should
there he anger, the cause of ruin and disaster? How can good
people prosper if wicked people gain the upper hand?
33. When anger grips the mind, how can love stir out?
When Rahu completely eclipses the Moon, how can there he
the moonlight?
34. When the forest-fire of anger blazes, how can the
tree of peace stand safe and sound? Has the safety and sound­
ness of a baby elephant been seen anywhere by anyone when
a lion is nearby?
3Г). Hence anger which is antagonistic to and destructive
of the lour aims of life should he eschewed by a sensible man.
3b. Now, О fair lady Suci, listen, what should he done by
you. Our semen never goes waste. Hence accept it (within
you).
37. Should this semen that got emitted at your sight he
taken care of by you, an extremely pure jewel of a female child
will he horn of you,”
38. On being addressed thus by the sage, that celestial
lady was reborn as it were. “This is your great favour”, saying
so she swallowed the semen of the sage.
39. In due course of time the celestial lady gave birth to
a jewel of a female child that was the storehouse of loveliness,
delighting much the eyes of onlookers.
IV.ii.59.40-51 81

40. Leaving her in the hermitage of Sage Vedasiras, Suci,

the most excellent one among the celestial damsels, went
somewhere as she pleased.
41. By means of the milk o f a doe in his own hermitage,
Vedasiras affectionately brought up that doe-eyed girl.
42. The sage gave her a meaningful name Dhutapdpd (‘One
who has shaken off sins’) by merely uttering which all the
clusters of sins quake (through fear).
43. She had all the characteristic features of brilliance.
She was beautiful in every limb. The sage did not keep her
away from his lap even for a moment.
44. Looking at her growing steadily day by day, he was
extremely glad like that Ocean ol Milk looking at the beautiful
digit of the moon at night.
45. On observing that she reached the age of eight, the
great sage thought within himself: ‘To whom is she to be
given?’ and so asked her directly:

Vedasiras said:
46. О my blessed daughter, О Dhutapapa of splendid
eyes, to which bridegroom shall I give you? You yourself tell
about that bridegroom.

47. On hearing this utterance of her father whose mind

was drenched with excessive affection, that girl Dhutapapa
said with her face lowered:

Dhutapdpd said:
48. Dear father, if you consider that I should be given
away to a handsome bridegroom, then give me unto that person
of whom I am telling you now.
49. He should appeal to you too, dear father. May you
be pleased to listen attentively?
He should be the holiest of all. He should be one devoutly
bowed to by all.
50. He should be one whom all love, from whom all
happiness originates, who never perishes and who continues
to be ever present.
51. He must be one who certainly guards from the rise
 82 Skanda Purana

o f great calamities here in this world as well as hereafter, by

whom all cherished desires get fulfilled.
52. He must be one in whose presence conjugal bliss
shall increase day by* day and by continuously carrying out
whose service, there should be nothing to fear.
53. He should be one on mentioning whose name, no
one can harass and with whom as support, the fourteen worlds
stand steady.
54. For your welfare as well as that of mine, dear father,
give me unto that Vara (excellent one, bridegroom) who possesses
these and other good qualities and whose activities are excel­
lent.

55-57a. On hearing this, her father experienced great joy:

“I am blessed. My ancestors are blessed in whose family there
is a daughter like her. Certainly this girl whose intellect is thus
inclined is verily (as her name indicates) Dhutapapa (‘one
whose sins are shaken o ff). Who can he be here who is really
endowed with qualities like these. Or, how can he be obtained
without the appearance of the fruit of great merits?”
57b-58. Then the eminent sage concentrated his mind for
a while and visualized by his spiritual knowledge, a bridegroom
with such good qualities. Then he spoke to the blessed girl:

The Father said:

59. Listen, О wise girl! Verily there certainly exists a bride­
groom, the receptacle of the good qualities as enumerated by
you.
60. He who is extremely handsome in his features, cannot
be easily obtained. He should be purchased (won over) by
means of penance as the price in a market in the form of some
excellent Tirtha.
61. О (my) daughter, he cannot be easily obtained through
a lot of wealth, or through nobility of birth, or by the study
and practice of the Vedas and Scriptures or through the power
of prosperity.
62. Neither by the beauty of physical form can he be ob­
tained, nor by intellect and never by valour. The only means
(to obtain him) is the purity of the mind through subduing
the sense-organs.
 IV.ii.59.63-73 83

63. That befitting husband of great intellect is to be ob­

tained with the help of great austerity together with Dama
(controlling the sense-organs). Dana (gifts) and Dayd (com­
passion).

64. On hearing these words that girl bowed down to her

father. Having decided to perform penance, she requested her
father for the requisite permission.

Skanda said:
65. On being permitted by her father, she performed a
great penance in the extremely sacred spot (of Avimukta) —
a penance not easily performed even by ascetics.
66. (What a great contrast!) Where is that girl of exquis­
itely soft limbs? Where is such an uncommon penance of that
sort which can be performed only with a sturdy physical frame?
Wonderful is the fortitude of persons of excellent mental set­
up!
67. In rainy season when there was continuous down­
pour together with violent gusts of wind, she spent many nights
on large slabs of stone.
68. She did not tremble even slightly when she heard the
terrible thundering sound, nor when she saw the dazzling
streaks of lightning and when she got dienched in torrential
downpour.
69. During dark nights there were frequent flashes of
lightning in the penance grove. It appeared as though it passed
to and fro inspecting her practice of penance.
70. Verily the season of summer itself had come down to
the penance grove under the guise of that girl and started
performing penance with five fires all-round.
71. Though scorched by the five fires the girl never felt
thirsty for water, nor did she drink even a drop from the tip
of a Kusa.
72. She appeared to be wearing a shawl in the form of
horripilation; her very skin trembled; she was lean and ema­
ciated through the penance. Thus she spent the early wintry
nights.
73. In late winter during the nights she resorted to the
lakes, when she was thought by the Sarasa birds there as though
 84 Skanda Purana

a new lotus-plant had sprung up.

74. Even the minds of ascetics become passionate during
spring but the passion of her mind and the reddish tinge of
her lips were taken over by the sprouts of mango trees.
75. During her stay in the forest in spring season, that
girl kept her mind steadily engaged in penance though she
heard the Kakali sound of the cuckoos.
7b. In autumn she became engaged m the penance, after
depositing as it were the lustre of her lips in the Bandhujiva
(China rose) and the charming gaits in the swan.
77. The ascetic girl Dhiitapapa who had eschewed all
contacts with pleasures resorted to the practice of Bhogins
(‘those who enjoy’, serpents) (i.e. the only intake was air) in
order to prevent the rise of hunger.
78. Just as a jewel when whetted on a whetting stone
attains greater lustre, so also her body, though lean on account
of the penance, shone all the more.
79. On seeing her in continuous penance with purity of
mind, Brahma approached her and said: “O girl of excellent
intellect, I am pleased. Choose a boon.”
80. On seeing the Four-faced Lord seated on his vehicle,
the swan, she became delighted. Bowing down with palms joined
in deference, she spoke to the Grand Patriarch:

Dhiitapapa said ■

81. О Grandfather, О bestower of boons, if a boon is to

be granted to me, make me the purest of all pure ones.

82. On hearing of her desire, the Creator was excessively

delighted and contented in his mind. He spoke in reply to that
pure girl seeking purity:

Brahma said:
83. О Dhiitapapa, by my boon, do become the most sa­
cred and purest without parallel of all the pure things here
all-round.
84. О girl, there are three and a half crores of pure
Tirthas in heaven, on the earth and in the atmosphere. They
are capable of purifying more and more.
IV.ii.59.85-93 85

85. At my behest may all those TIrthas reside in your

body in every pore of hair. Be the most sanctifying of all.

86. After saying this, Brahma vanished. That girl Dhutapapa

whose sins had become dispelled went to the hut of Vedasiras,
her father.
87. Once Dharma who had been attracted by her power of
penance, saw her sporting about in the courtyard of the hut.
He requested the girl:

Dharma said ■

88. О fair lady of splendid countenance, О slender-bellied

one of huge buttocks and large eyes, I have been bought as
it were by thy richly beautiful form; grant ine the pleasure of
secret intercourse.
89. О fair-eyed One, thanks to thee, the Lord of Love harasses
me excessively.

Thus she was often requested in secret by that (Dharma)

whose name she did not know.

She said-
90. My father should be the giver. О wretch of wicked intention,
request him because a girl should be given in marriage by her
father. This is the injunction of the eternal Sruti.

91. After hearing these words, Dharma continued his im­

portunity to that girl of forbearance, he himself having lost
it due to the gravity of what was destined to happen.

Dharma said:
92. О beautiful girl of great fortune, I do not (wish to)
request your father. Carry out my desire through the Gandharva
form of marriage.

93. On hearing these importunate words, that girl wished

to pay regard due to her father because of her being a daugh­
ter. She therefore, spoke to the Brahmana thus:
 86 Skanda Purdna

94. “О duIT-witted one, do not speak thus again. Go.away

from here.” Though admonished thus by the girl, he did not
remain quiet because he was utterly afflicted by god of Love.
95. Then the girl cursed him, having become powerful
due to her penance: “Since you are utterly insensible, become
a river, a receptacle of water.”
96. Cursed thus by her he too became angry and cursed
her thus: “O wicked-minded one of hard heart, become a
rock.”

Skanda said:
97. Thus on account of their mutual curse, О sage, Dharma
became a river in the great TIrtha named Avimukta. It became
well-known as the great Dharmanada.
98. Very much frightened, she told her father the reason
of her becoming a rock. By means of his meditation, the sage
understood that it was Dharma and said to his daughter:
99. “Do not be afraid, dear daughter. I shall do unto you
everything that will end in an auspicious result. His curse cannot
become otherwise. Become a lunar stone.
100. When the moon rises you will become melted, dear
daughter, and be a river, dear chaste one, well-reputed as
Dhiitapapa.
101. О girl, that Dharmanada is your splendid husband.
He possesses all those good qualities as expressed by you.
102. О wise one, listen to one thing more. By the power
of my penance there shall be two forms of both of you, the
original and the liquidized.”
103. О scorcher of enemies, thus the father consoled the
daughter. The wise sage blessed her duly when she became a
lunar stone.
104. Ever since then, О sage the Hrada (still Pond) be­
came famous as Dharmanada in Kasl. In the liquid form Dharma
is the destroyer of great sins.
105. That splendid river Dhiitapapa consists of all Tirthas.
It shall remove masses of great sins as though they are trees
growing on its banks.
106. Before the advent of the celestial river Bradhna (the
Sun-god) performed a penance in that TIrtha called Dharmanada
along with Dhutapapa.
 IV.ii.59 Л07-120 87

107. The Ray-garlanded Lord (the Sun-god) m editated on

Marigala Gauri in the presence of Gabhastisvarn (Siva) and
performed his fierce penance.
108. While he was performing the penance in the name
of Mayukhaditya, great sweat issued forth from his rays due
to the strain involved.
109. The continuous perspiration that issued forth from
the rays, became a holy river named Kirana.
110 In conjunction with Dhutapapa, the river named Kirana
shall destroy the darkness of the mass of great sins merely
through the holy bath therein.
111. At the outset, the holy Dharmanadajoined Dhutapapa
whereby all sins were destroyed because it consisted of all
Tirthas.
1 12. Kirana augmented by the Sun joined with her. Merely
by remembering the name of Kirana great delusion becomes
destroyed
113. Kirana and D hutapapa fall into the auspicious
Dharmanada. These two rivers in Varanasi with their holy waters
destroy all sins.
114. T h ereafter Bhagirathi arrived there along with
Bhagiratha, son of Dilipa. Yamuna and Sarasvati came there
like Bhagirathi.
115. Five rivers are glorified here: Kirana, Dhutapapa, Sarasvati
of holy waters, Ganga and Yamuna.
116. Hence the Tirtha became renowned in all the three
worlds by the name Pancanada. A man who takes his holy dip
therein does not take up a physical form consisting of the five
elements.
117. In this confluence of five rivers that destroys masses
of sins, one should take one’s ablution whereby one passes off
splitting the pavilion of the cosmos.
118. There are many Tirthas here in Kasi at every step,
but they are not on a par even with a ten-millionth part of
Pancanada Tirtha.
119. By taking the holy dip on a single day in Pancanada
at Kasi that benefit one certainly gains which one gains by
taking sedulous bath in Prayaga for the whole of the month
of Magha.
120. After bathing in Pancanada Tirtha and offering liba-
 88 Skanda Purana

tions to the forefathers, a devotee should worship Bindumadhava.

He will not be reborn.
121. The contentment of the forefathers shall be for as
many years as there are gingelly seeds in the‘libation to the
forefathers in the holy Tlrtha of Pancanada.
122. If Sraddha is offered with great faith in the splendid
Tlrtha of Pancanada, the forefathers shall become liberated,
though they might have taken birth in different species of
creatures.
123. On observing the greatness of Pancanada in respect
to the injunctions regarding Sraddha this Gatha (folk rhyme)
is being sung by the groups of ancestors in the world of Yama.
124. “Will someone belonging to our family come to
Pancanada at KasI and perform Sraddha whereby we shall get
liberated?”
125. This Gatha pertaining to Pancanada at KasI is being
sung everyday in front of Sraddhadeva (god of Death) by the
forefathers.
126. If even the least of money is given away there in the
Pancanada Tlrtha there shall be no reduction to that Punya
(merit) even if the Kalpa comes to a close.
127. Even a barren woman shall certainly give birth to a
son after taking a holy bath in the Pancanada Hrada for a year
and worshipping Marigala Gaurl.
128. If the deity of one’s own choice be bathed with the
holy waters of Pancanada filtered with a cloth, the devotee
shall attain great benefit.
129. A drop of water of Pancanada when weighed against
hundred and eight potfuls of Amrta has excelled (those pitch­
ers of Nectar).
130. By taking in a drop of Pancanada water with faith,
one gets as much purity as is cited as the benefit of taking in
Pancakurca (Pancagavya).
131. By taking the holy bath in the waters of Pancanada
one gets hundred times the benefit that one gets after Avabhrtha
(valedictory) baths after Rajasuya and Asvamedha.
132. Rajasuya and Asvamedha may very well be the means
of achieving heaven; but the holy bath in Pancanada is con­
ducive to salvation for two Ghatikas of Brahma.
133. Coronation in the heavenly kingdom is not as much
 IV.ii.59.134-144 89

worthy of honour to good people as the holy dip in Pahcanada

which accords immense pleasure.
134. Better to go to Varanasi and be a servant to those
who sprinkle themselves with the waters of Pahcanada than be
a king elsewhere with million kings as servants.
135. Those who do not take their holy dips in Pahcanada
in the month of Karttika that removes all sins, continue to stay
in a mother’s womb even today. They are doomed to be in
the womb again.
136. In Krtayuga the Tlrtha is named Dharmanada; in Treta
it is Dhutapapaka; in Dvapara it is Bindu Tlrtha and it is
remembered as Pahcanada in Kali age.
137. What is obtained as benefit in Krtayuga after per­
forming penance for a hundred years is obtained as benefit
by a single bath in Pahcanada in the month of Karttika.
138. By performing holy ablution in Dharmanada in the
month of Karttika, one shall get the same benefit as is obtained
elsewhere by performing holy rites such as lstdpiirtas for the
whole life.
139. There is no Tlrtha anywhere on the earth like Dhutapapa
where a single holy dip destroys sins accumulated in the course
of three births.
140. By gifting gold to the extent of a Krsnala (a Raktika)
in Bindu Tlrtha a man is never kept in want of gold. He will
never be poor.
141. At Bindu Tlrtha any of these things can be gifted: a
cow, a plot of land, gingelly seeds, gold, a horse, clothes,
cooked food, garland or ornaments. Thereby one gets those
things perennially.
142. By offering a single Ahuti in a well-kindled fire in
accordance with the injunctions at the holy Tlrtha called
Dharmanada, one obtains the benefit of ten million Homas.
143. No one is capable of extolling adequately the infinite
greatness of Pancanada Tlrtha which is the splendid abode of
all the four aims of life.
144. By listening to this meritorious narrative and making
others listen devoutly, one becomes purified in the soul of all
sins and is honoured in the world of Visnu.
90 Skanda Purdna

CHAPTER SIXTY

Manifestation of Bindumddhava}

Skanda said:
1. The origin of Pancanada has been narrated, О Son of
Mitra and Varuna. Now I shall narrate the great story of the
manifestation of Madhava.
2. On hearing it with faith, an intelligent man shall be­
come liberated instantaneously from sins. He will not be separated
from wealth and glory. He will be united with virtue.
3-5. Upendra took leave of the Moon-crested Lord and
reached the city of Varanasi riding on his vehicle Garuda. He
completed the journey in a moment after starting from the
mountain Mandara. By means of his Maya, he evicted King
Divodasa. Thereafter he stationed himself in the Padodaka
Tlrtha by the name and form of Kesava. He thought of the
greatness of Kasi. On seeing the Tlrtha of Pancanada he became
extremely delighted.
6. The delighted lotus-eyed Lord said: “The good qualities
of Vaikuntha cannot be fully reckoned. Still they have been
ignored by me.
7. The number of spotless qualities as are conspicuously
present in the whirlpool of Pancanada in Kasi ate not present
in the Ocean of Milk.
8. Even in Svetadvlpa where is that big collection of good
qualities like what is present in the Tlrtha named Dhutapapa?
It is extremely holy and sacred.
9. The contact with Kaumodaki is not so much conducive
to my joy as is the touch of the holy waters of Dhutapapa in
every respect.
10. Even when the Daughter of the Milky Ocean (Laksmi)
touches my limbs, I do not get that much pleasure as I get1

1. Bindu Madhava temple was built at the top of Pancaganga Ghata Its
glory is described by Tulasidasa (16th cent.). The European traveller Tavernier
(17th cent.) notes this ‘great Pagoda’ as most impressive. But the temple was
destroyed by the orders of Aurangzeb and a mosque was built there. Today
the temple called Bindu Madhava is located in an inconspicuous building in
the shadow of the big mosque of Aurangzeb. (BCL 206-207)
 IV.ii.60.11-24 91

here when touched by Dhiitapapa.”

11-13. He had already sent Tarksya (Garuda) to the pres­
ence of the Three-eyed Lord to intimate the events of Anadakanana;
and he described the good qualities of King Divodasa and the
merit arising from Pancanada. Thereafter the Consort of the
Daughter of the Ocean of Milk (Visnu) became highly pleased
when he was comfortably seated there thus.
Vistarasrava (Visnu) of keen vision saw a sage engaged in
penance. His limbs were not well-nourished (i.e. emaciated).
14-22. That sage Agnibindu of great austerities approached
the lotus-eyed Acyuta. He joyously bowed down to him placing
his head on the ground. He could espy the Lord (lit. make
him the guest of his eyes) whose form and size neither the
Vedas nor the Upanisads nor the Devas beginning with Brahma
could understand. The Upanisads could not describe him. The
Lord was like this.
He was adorned with sylvan flower garlands. He was seated
close to Kamala (Goddess LaksmI). He had the conch, lotus,
mace and discus hanging from his four hands. His chest shone
with the jewel Kaustubha. He was clad in yellow robes. His
complexion had the lustre of a blue lotus. His form was sweet
and shining. A lotus gracefully came out of his deep naval. His
lips were excessively reddish in tinge. His teeth resembled the
seeds of a pomegranate. His crown brightened the atmosphere.
His feet were adored by the Lord of Devas. He was eulogized
by Sanaka and others. His glory and greatness was sung about
by Narada and other divine sages. His mind was extremely
delighted by Prahlada and other devotees ot the Lord. He had
A

chastised all the Danavas. He held the bow called Sarriga. He

was the slayer of Madhu and Kaitabha. He was the indicator
of the death of Karhsa. By the devotion of devotees the very
Kaivalya, the invisible and formless supreme Brahman, had
become manifested in human form in him.
23-24. His (Agnibindu’s) palms joined in reverence were
kept close to his head and he prayed with great devotion.
There, very near Pancanada frequendy resorted to by Markandeya
and others, that sage Agnibindu eulogized Acyuta who caused
Bali’s downfall. Delighted in mind he prayed to Govinda who
had occupied a large rocky slab.
92 Skanda Purana

Agnibindu said:
(Agnibmdu’s Prayer)

25 Orh, obeisance to you who accord external and internal

purity, О lotus-eyed one. You are the thousand-headed, thousand­
eyed and thousand-footed Purusa.
26. With an unfettered intellect, I bow down to the pair
of your feet that dispel all Dvandvas (the three types of distresses
inimical to human life), О Visnu who are saluted by Jisnu
(Indra) and other Suras.
27. Who is competent to eulogize him wherefor even the
words of Vacaspati (Preceptor of Devas) do not get a chance?
(But) devotion is all-powerful here (Hence I do pray).
28. (You are) that Supreme Lord and Master, who is beyond
the ken of mind and words. How can he who is beyond words
be adequately prayed to by people of paltry intellect like me?
29. Who can be powerful enough to eulogize him who is
beyond mind and words, the Lord whom words cannot pene­
trate and whom mind cannot worship with comprehension.
30. By whom is the supreme excellence of that Lord
understood, whose breath is the collection of the Vedas along
with the six Angas (ancillaries) recited in Pada and Krama
Pat has.
31. Sanaka and others possess minds, intellects and senses
without the least lethargy and they meditate upon him. Yet
they do not get him exactly in the Hrdakasa (ethereal space
of the heart).
32. His acts are being sung about by Narada and other
excellent sages who observe celibacy from childhood. Yet he
is not perfectly understood.
33. О Lord who are identical with the niobile and immobile
beings due to Maya but are really different from them, none
understands you. You are subtle in form, unborn, immutable,
single, the primordial one, imperceptible to Brahma and others,
invincible, of infinite powers, perpetual, free from ailments,
unembodied and of imponderable form.
34-35. Everyone of your names, О Murari, shall dispel the
sins of sinners accumulated in the course of many births and
likely to bring in great prosperity. These names shall accord
the honoured benefit of great Yajnas, when uttered repeat-
 I V .ii.6 0 .3 6 -4 2 93

edly—the names Mukunda, Madhusiidana, Madhava, Narayana,

N arak arn av ataran a, D am odara, M adhuha, C aturbh u ja,
Visvambhara, Virajas and Janardana. Where is the fear from
the god of Death unto those who repeat the names? They will
not be reborn.
36. О Lord Trivikrama whose form is clothed in silk cloth
that shines splendidly like the lightning streak, those who always
meditate upon you in their hearts, you, the lotus-eyed one
having the sparkling splendour of the cluster of clouds, came
into contact with your splendour of imponderable form.
37. О Hari having a curl of hair named Srivatsa on your
breast, О Acyuta, О slayer of Kaitabha, О Govinda having
Garuda as your vehicle, О Kesava having the discus in your
hand, О consort of Laksmi, О slayer of Danujas (demons)
having the Sarriga bow in your hand, there is no fear for a
man endowed with devotion unto you.
38. With the garlands of the flowers of the celestial tree
Mandara, the entire hosts of Devas assiduously adore those
persons of character and conduct free from impurities, by
whom, О Lord, you have been worshipped with Tulasi flowers
having divine fragrance that dispels the fragrance of musk.
39. Even the status of kings is not difficult to obtain for
those people, О lotus-eyed one with no form in reality, in
whose speech rests your name that bestows all cherished desires,
in whose ears reverberate the sweet words of your stories and
in the wall of whose minds is indelibly engraved your form.
40. The Vrndarakas (Devas), the chiefs among whom are
Yama, Indra and Kubera, always venerate in heaven those who
adore you always, О Sripati who rest on the couch of the
serpent Sesa and are efficient in granting a series of pleasures
of heaven and salvation.
41. О Lord with the lotus shining in the hand, groups
of Siddhas, Devas and celestial damsels eulogize in heaven
those people who always eulogize you. О Lord, О bestower of
all supernatural powers, who have eyes as large as a lotus,
excepting you who grants the charming glory of ultimate
salvation?
42. О Lord who adopt physical forms sportingly, О Lord
the pair of whose feet are bowed to by Brahma, you destroy,
you protect and you create all as your sporting activities in­
 94 Skanda Purana

stantaneously. О supreme one, you alone are the entire uni­

verse; you alone are the Lord of the universe; you are the seed
of the universe. Hence I always bow unto you/
43. О foe of the Lord of Danujas (Demons), you are the
eulogizer, you are the eulogy and you alone are the object
worthy of being eulogized. I do not think that anything is
different from you, О Visnu. О Lord inimical to the mundane
existence, dispel my eagerness (thirst) for worldly existence.

44. After eulogizing Hrsikesa thus, Agnibindu of great

austerities remained silent. Then Visnu, the bestower of boons,
spoke to the sage:

Sri Visnu said:

45. О highly intelligent Agnibindu, О storehouse of great
austerities, I am highly pleased. Choose your boon. There is
nothing which cannot be given to you.

Agnibindu said:
46. If you are pleased, О Lord, О Lord of Vaikuntha, О
Lord of the universe, О consort of Laksmi, grant me what I
am requesting for.

47. Being permitted by Hari with a gesture of his eye­

brows that sage became highly delighted. After bowing down
he chose the boon from Kesava.
48. “For the sake of the welfare of all creatures, particularly
of those who are desirous of liberation, stay here in the whirlpool
of Pancanada, О Lord, although you are omnipresent.
49. This boon should be unhesitatingly granted to me by
the Lord of Laksmi, so also (grant me) devotion unto your
lotus-like feet. I do not desire any other boon.”
50. On hearing thus about the boon of Agnibindu, the
Slayer of Madhu became pleased. For the sake of helping
others, the Consort of the Daughter of the Ocean (i.e. of
Laksmi) said, “So be it.”

Sri Visnu said:

51. Certainly I shall stay here, directing the path of salva-
 IV.ii.60.52-65 95

tion unto persons having devotion to Kasi, О Agnibindu who

are the most excellent one among sages.
52. О sage, I am highly delighted. Mention a boon fur­
ther I shall grant you. You are already a great devotee of mine.
May your devotion to me be firmer.
53. О storehouse of austerities, even at the outset I have
been desirous of staying here. Then it has been requested for
by you. I shall stay here forever.
54. If anyone has any sense, who is dull-headed enough
to leave Kasi after reaching it? After acquiring a ruby of in­
estimable value who will desire a piece of glass abandoning
that (ruby)?
55. With a very little effort, merely by casting off the
body here, the body that has to go in any case, one gets
salvation. Where else can one have it thus?
56. Why won’t a sensible man take up the immortal divine
physical form by exchanging the earthly body already worn
out by old age?
57. Neither by austerities, nor by monetary gifts nor through
Yajnas in which much is given away as gilts, is salvation ob­
tained in the manner it is obtained at Kasi through giving up
the body.
58. Even those who practise Yogic exercises, even the
Yogins of well-restrained minds are not libeiated in a single
birth. But people are liberated through the loss of the body
(i.e. death) in Kasi.
59. The fact that the body courts death in Kasi is itself
a great Dana; it is the great austerity, and it is the most ex­
cellent Vrata.
60. He who does not leave Kasi after reaching Kasi alone
is the most sensible scholar in the world; he alone is merito­
rious and blessed.
61. О sage, I shall stay here as long as Kasi exists. Being
propped up on the tip of the trident of Siva, even at the time
of Pralaya (final annihilation) it has no destruction.

62-65. On hearing these words of Visnu, the great sage

Agnibindu said with hairs standing up due to delight: “I shall
choose another boon. О Consort of LaksmI, stay here in the
auspicious Tirtha of Pancanada adopting my name and grant
 96 Skanda Purana

salvation to devotees as well as to non-devotees. Grant salva­

tion unto those people also who take their holy ablution here
in Pancanada but go to other lands and die the^e. Although
she (Laksml) has the twin forms of being steady and unsteady,
*

let not Sri forsake those men who adore you after taking the
holy bath in Pancanada.”

Sri Visnu said:

66. О Agnibindu, О sage, let what has been sought by you
be so. My name shall occur along with half of your name and
also of Ma (Laksml) (Hence Bindu-Ma-dhava).
67. My name Bindumadhava shall be well-known in all the
three worlds. О sage, in Kasi it will be (considered) as one
that destroys groups of great sins.
68. Where is the fear from worldly existence to those who
will always adore me here in the meritorious whirlpool of
Pancanada? They are blessed men.
69. If people keep me in their hearts as stationed in Pancanada
always, LaksrnT in the form of Vasu (Wealth) and Laksml named
after salvation (i.e. Moksalaksmi) shall always be at their sides.
70 After reaching Pancanada, if Brahmanas are not propi­
tiated with monetary gifts, they will be likely to be overwhelmed
by disaster quickly and their riches will weep (i.e. will be lost).
71. Only they are blessed in this world; they alone are lo
be considered as having fulfilled their tasks if after reaching
my vicinity all the riches are dedicated to me.
72. О Agnibindu who are the most excellent one among
the sages, this Tirtha shall be known as Bindu Tirtha after
your name. It will be destructive of all sins.
73. If in the month of Karttika, a devotee strictly abides
by the vow of celibacy and takes the holy ablution in the Bindu
Tirtha before sunrise, why should he be afraid of Yama, the
son of Sun-god?
74. Even after, out of delusion, committing thousands of
sins, if a man takes his holy bath in Dharmanada in the month
of Karttika, he will become free from sins instantaneously.
75. As long as the body is healthy, as long as there is no
weakness in the sense-organs, a devotee should observe the
holy vows because a vow has the body as its fruit.
 IV.ii.60.76-88 97

76. This body, the receptacle of uncleanliness, should be

purified by means of fasting or taking a single meal or living
on what is obtained without begging.
77. Krcchracandrayana and other Vratas should be observed
assiduously since this impure body becomes pure by the ob­
servance of vows.
78. Dharma stays firm in the body purified by Vratas. Artha
and Kama along with Moksa stay there where Dharma too stays.
79 Hence those Vratas that contribute to the attainment
of Dharma should be observed by men who are desirous of the
gain of the fourfold aim of life.
80. If a man is unable to observe Vratas always, he should
at least perform them during the Caturmasya (four months of
rainy season from Asadha to Karttika).
81-82. Some of the Vratas are: Lying down on bare ground,
celibacy, abstaining from eating certain foodstuffs, the vow of
taking single meal etc., some Dana everyday in accordance
with one’s capacity, listening to the Puranas, acting in accor­
dance with the themes therein, maintaining continuous lights
of lamps (before deities), keeping awake and the great wor­
ship of the deity of one’s choice.
88. For the purpose of increasing piety, a sensible man
should assiduously avoid going to and fro in places with seeds
and seedlings in abundance.
84. Persons with whom conversation is prohibited should
not be talked to by those who maintain Caturmasya Vratas.
They will maintain silence always or should speak only the
truth.
85. An observer of Vratas should avoid grains and lentils
like Nispava, M asura and Kodrava. One should always stay among
clean people. A non-observer of vows should not be touched.
86. Teeth, hairs, clothes etc. should be scrupulously washed
everyday. No evil thought should be entertained in the heart
by an observer of vows.
87. Those who scrupulously maintain the Caturmasya Vratas
are entitled to complete benefit as an observer of vows in all
the twelve months.
88. If one lacks physical power for the observance of
Vratas even in the stipulated four months, he should maintain
the Vratas at least in the month of Karttika, should he wish
 98 Skanda Purana

for the benefit of the year-long Vratas.

89. If a person was silly enough to pass the month of
Karttika without the observances of Vratas, he is#a pig-souled
one. Such persons will not deserve even the least of merits.
90. At the advent of the month of Karttika a highly meri­
torious devotee should observe Krcchra, Atikrcchra or Prdjdpatya.
91. When the month of Karttika has arrived one will ob­
serve Vratas like Fasts (e.g.), Ekdntaravrata (fasts on alternate
days), Tnrdtra Vrata (meal once in three days), Pancardtra (meal
once in Five days) or Saptardtra (meal once in seven days).
92. A devotee may observe the Vrata once in a fortnight
or once in the month. No observer of Vratas shall make the
month of Karttika barren (vowless) anywhere.
93. In the month of Karttika, an observer of Vratas should
stick to the diet of vegetables, milk, fruits or cooked barley
grains.
94. A man of Vratas should perform Nitya Sndna (bathing
everyday) or Naimittika Sndna (bath on ceremonious occasions).
Seeking the benefit of the great Vrata the devotee should observe
celibacy in the month of Karttika.
95. If a devotee of pure mind passes the dark half of the
month while strictly observing celibacy, it will be on a par with
the performance of Brahmacarya throughout the year.
96. If a devotee concludes the month of Karttika with
fasts, it is as good as though the whole year is spent by him
in holy fasts.
97. If a devotee passes the month of Karttika sticking to
the diet of vegetables and milk, it is as good as the whole Sarat
(autumn) has been spent by him with that diet.
98. One shall take food only on leaves in the month of
Karttika. Bell-metal vessel should be scrupulously avoided. If
a devotee takes food in bell-metal vessels, he shall not get the
benefit of that Vrata.
99. If one invariably (takes food) in a bell-metal vessel,
he should make gift of a bell-metal vessel Filled with ghee.
During the month of Karttika one should not take in honey
which gives inferior birth.
100. If one abandons honey one should make the gift of ghee
or milk pudding with sugar. One should avoid oil in the month
of Karttika for application over the body or taking in as food.
I V .ii.6 0 .1 0 1 -1 1 2 99

101. For, О sinless one, that embodied soul shall become

a resident of hell on smearing himself with oil on that occa­
sion. If one has eschewed oil, one should make a gift of gingelly
seeds measuring a Drona supplemented with gold.
102. He who eats Fish in the month of Karttika is reborn
in the species of whales. One who eats Fish in the dark half
of the month, becomes a worm in purulent blood.
103-104. Kings who habitually eat meat should abstain
from it in the month of Karttika. One who is engaged in the
observance of Vratas after eschewing fish and flesh shall be­
come exonerated from the fault of eating fish and flesh cer­
tainly. If there is restraint in Fish and flesh in the month of
Karttika, the observer of the Vratn shall make a gift of an
ashgourd along with blackgram and ten gold pieces.
J05. He who takes food silently in the month of Karttika
really takes in nectar. An observer of the vow of silence shall
make a gift of an excellent bell accompanied with gingelly
seeds and gold.
106. A virtuous man observing Vrata in Karttika who eschews
salt has actually abandoned all juices. That observer of Vrata
should make gift of a cow.
107. One who observes the vow of lying down on bare
ground will not touch the earth again (i.e. will not be born
again). An observer of the vow of lying down on the earth
shall make gift of a palanquin with cotton and pillows.
108. He who makes the gift of continuous unextinguished
light with wicks soaked in ghee, never attains the disaster of
being in the blinding darkness of delusion.
109. He who makes D lpakaum udi (the splen dour of
moonlight through lamps) at night in the month of Karttika
shall never see the hells of Tamisra and Andhatamisra.
110. One who is angry with the darkness of sins through
the gifts of lamps in Karttika, never sees the son of the Sun-
god (i e. Yama) with the face darkened due to anger.
111. He who illuminates in front of me a lamp with daz­
zling wicks, shall see the three worlds including mobile and
immobile beings flooded with light.
112. A man who bathes me with pots of Pancamrta be­
comes very meritorious. He will stay there for the period of
a Kalpa after reaching the shores of the Ocean of Milk.
 100 Skanda Purdna

113. He who makes moonlight arising from lamps on every

night in the month of Karttika in front of me, becomes en­
dowed with devotion. He will never enter the dark area of a
womb.
114. One who illuminates a light in front of me with the
wick soaked in ghee in the month of Karttika, never meets
with slips of intellect even when there is the great fear of
death.
115. Salvation is not very far off from those devotees who
take their holy bath in the Bindu Tlrtha in the month of
Karttika and organize Ydtrd (religious procession and congre­
gational worship) unto me.
116-119. The devotee repeats the following two Man­
tras: “() Damodara, О slayer of the king of Danavas, accept my
Arghya] I am observing the Vrata in the month of Karttika,
after taking the holy ablution.
О Krsna, may Your Lordship accept in company with Radha,
the Arghya, offered by me in the course of the Naimittika (periodical
as per certain condition) Snana (holy bath) in the month of
Karttika that dispels sms.” He who thus offers Arghya unto me
through a conchshell with water flowing out over gold, jewels
and flowers is a meritorious person. He should conceive it as
the entire earth filled with gold when offering the Arghya water;
it will be as though a befitting thing has been gifted by him
to a deserving person on the occasion of a holy festival.
120-124a. On Prabodhini EkadasI day (the eleventh day in
the bright half of the lunar month of Karttika) a devotee
should take his holy dip in the Bindu Tirtha. He should keep
awake the whole of the night. In accordance with his capacity
he should light many lamps after adoring ine. There should
be sound of musical instruments in triple symphony as an
entertainment. He should listen to Puranas etc. There shall be
great festivities till the Tithi (lunar day) is complete. In order
to propitiate me, he should make ample gifts of cooked food.
Even though he might have committed great sins, he will not
thereafter enter the womb of a woman.
He who takes his holy bath in the Bindu Tlrtha and wor­
ships me here in the name of Bindumadhava attains salvation.
124b-126a. О sage, in Satyayuga I should be worshipped
with the name of Adimadhava. In Tieta I should be known as
 IV.ii:60.126b-138 101

Anantamadhava, the bestower of alJ Siddhis (supernatural

powers). In Dvapara I named Srlmadhava bring about the
fulfilment of the greatest aim. In Kali age I, Bindumadhava,
should be known as the destroyer of the impurities of Kali.
126b-127a. In Kali age men burdened with sins do not
attain me, being deluded by my Maya alone. They are eagerly
engrossed in arguing about the differences.
127Ы129. Persons though performing many devotional rites
aimed at me should be known as my enemies if they are inimical
to Visvesa. They attain the status of Pisacas (vampires). After
being born as Pisacas, they will have to spend thirty thousand
years in the ocean of misery at the bidding of Kalabhairava.
Thereafter, by the blessings of Visvesa alone they will attain
salvation.
130. Hence hatred should not be entertained against Visvesa,
the Supreme Atman, because there is no expiatory rite unto
those who hate Visvesa.
131. Those base men who hate Visvesa even mentally shall,
after death, enter the hell Andhatamisra forever.
132. Those who are engaged in censuring Siva and those
who censure the Pasupata cult and devotees, should be known
as my enemies. They fall into a dirty hell.
133. Those who hate and censure Visvesvara shall succes­
sively rot in twenty-eight crores of hells spending a Kalpa in
each.
134. It is because I have attained the blessings of Visvesa,
О sage, that I too am a bestower of salvation. Hence Visvesvara
should always be resorted to, particularly by my devotees.
135. This Varanasi should be known, О sage, as a Pasupata
Sthali (holy spot pertaining to Siva). Hence Pasupati (Siva)
should be resorted to in KasI by those who seek salvation.
136. Here in this Pancanada Tirtha Visvesvara himself always
takes his holy ablution in the month of Karttika along with
his Ganas, attendants and Skanda.
137. Brahma, the Vedas, Yajnas, Brahman! and other mothers,
the seven oceans, rivers—all these take their holy bath in Dhutapapa
in the month of Karttika.
138. The entire sentient beings and embodied ones in all
the three worlds come to Dhutapapaka for taking their holy
dip in the month of Karttika.
 102 Skanda Purdna

139. Those embodied ones who have not taken their holy
dip in Pancanada in the auspicious month of Karttika waste
their lives as futile as the bubbles in water
140. Anandakanana is meritorious. PancanadaPis more meri­
torious than that. My vicinity is more so, О great sage Agnibindu.
141. In the same way, by implication know the greatness
of Pancanada which is the most excellent one among all ex­
cellent TTrthas, О highly intelligent one.
142-143. Merely by hearing about it, a highly intelligent
one becomes liberated from great sins.

After hearing this directly from Visnu’s mouth, Agnibindu,

the great sage, bowed down and lurther asked Bindumadhava,
Acyuta:

Agnibindu said:
144-145. О Lord, I wish to hear. О Bindumadhava, narrate
it. О Janardana, how many forms have you in Kasi? What are
those likely to occur in future? Tell me those by worshipping
which your devotees will attain blessed contentment, C) Acyuta.

CHAPTER SIXTYONE

The Greatness of Vaisnava 'Firthas

Agastya enquired-
1-2. О Six-faced Lord, the narration of Madhava that is
destructive of sins has been heard by me. The excellent great­
ness of Pancanada too has been heard perfectly. Tell me what
the Slayer of Madhu replied when Agnibindu asked Madhava,
the destroyer of Daityas.

Skanda replied:
3. Listen, О great sage Agastya, to what is being related
by me now, as told by Madhava to Sage Agnibindu.
 IV .ii.6 1 .4 - 1 6 103

Bindumadhava said:
4. О highly intelligent Agnibindu, at the outset know me
as Adikesava in the Padodaka Tirtha, the bestower of salvation
on the devotees.
5. Those who worship Adikesava in the immortal nectar­
ine holy spot Avimukta do attain immortality free from all
miseries.
6. After installing the great Sarigamesa Lihga that destroys
sins of men by its very sight, Adikesava always accords worldly
pleasures and salvation.
7. To the south of Padokada there is the greater Tirtha of
Sveta Dvlpa. Under the name of Jnanakesava I bestow knowl­
edge on men there.
8. After taking the holy ablution in the presence of Jnanakesava
in Sveta Dvlpa, a man should worship Jnanakesava. He never
slips down from knowledge (into ignorance).
9. I am nam ed Tarksyakesava in the T irth a nam ed
Tarksyatlrtha. I should always be worshipped by excellent men
with devotion. They become dear to me like Tarksya.
10. There itself in the Narada Tirtha, I am Naradakesava,
the instructor in Brahmavidya unto (hose whose bodies are
washed in that Tirtha.
11. Prahlada Tirtha is also there itself. It should be adored
under the name Prahladakesava by devotees for the increase
of great devotion.
12. There in the Am barlsa Tirtha under the name
Adityakesava I destroy the mass of the darkness of sins even
due to mere visit.
13. To the south of Dattatreyesvara, I, Adigadadhara, re­
move the series of illnesses of worldly existence of the devo­
tees there.
14. There itself, in the Bhargava Tirtha, under the name
of Bhrgukesava I fulfil the cherished desires of the men re­
siding in Kasi.
15. In the great Tirtha named Vamanatlrtha which is aus­
picious and which accords everything prayed for even men­
tally, I should be worshipped in the name of Vamanakcsava
by persons desirous of auspiciousness.
16. In the Naranarayana Tirtha, the devotees worship me
104 Skanda Purana

in the form of Naranarayana and then attain identity with

Naranarayana.
17. In the holy place named Yajnavarahatlrtha I should
be worshipped by men desirous of the fruits of'Yajnas under
the name Yajnavaraha.
18. I, named Vidaranarasimha, dispel the obstacles of
Kasl. I should be resorted to in the TIrtha named so for quelling
the torments of the TIrtha.
19. By worshipping me named Goplgovinda devoutly in
the Goplgovinda TIrtha, a man can avoid the touch of my
Maya.
20. О sage, I am Laksmlnrsimha in the holy TIrtha named
so. To those endowed with devotion, I always accord the glory
of salvation.
21. In the Sesatlrtha that dispels sins, I am named
Sesamadhava. I distribute among devotees all things desired
by them.
22. After taking the holy dip in the Sankhainadhava Tin ha
and bathing me, Sarikhamadhava, with water through a conchshell,
a devotee shall become lord of the treasure Sankhanidhi.
23. In the great Hayagrlvatirtha a devotee bows down to
me, Hayagrlvakesava. Thereby he shall attain certainly the great
region of Visnu.
24. To the west of Vrddhakalesa, I am named Bhlsmakesava.
When resorted to with Bhaktryoga, I dispel terrible torments
and calamities.
25. To the north of Loliirka, I am Nirvanakesava showing
(the path of) salvation to devotees and I dispel the fickleness
of mind.
26. To the south of Trilokasundarl I am well-known in
Kasl as Tribhuvanakesava. A venerable devotee who adores me
thus does not enter any womb (attaining Moksa).
27. In front of JnanavapI know me as Jnanamadhava. By
worshipping me there with devotion, one attains eternal wis­
dom.
28. I am named Svetamadhava in the vicinity of Visalaksl.
Adored with devotion I make the devotee of the form of
Svetadvlpesvara.
29. To the north of Dasasvainedha, a devotee should worship
me in the name of Prayagamadhava after taking the holy bath
 IV.ii.61.30-41 105

in PrayagatTrtha. By visiting me, he becomes free from all sins.

30. By taking the holy dip here in front of me, one gets
ten times the benefit reputed to result from going to Prayaga
in the month of Magha.
31. Here in Kasi in my presence the merit of those who
take their holy dips is ten times the merit at the confluence
of Gaiiga and Yamuna.
32. Here in Kasi one gets ten times more benefit than
what is obtained in Kuruksetra by those who make gifts when
the Sun is swallowed by Rahu (i.e. during solar eclipse).
33. Where Gaiiga flows northwards1 and Yamuna east­
wards, a mail who goes to that confluence is rid of the sin of
Brahman a *s slaughter.
34. T here one should get the head shaved; balls of rice
should be offered with emotional fervour and great Danas
should be made by one who wishes to get great benefit.
35. All those good points which were enumerated in the
Prajapatiksetra become innumerable in the great Avimuktaksetra.
36. The great Lniga named Prayagesa stands there grant­
ing the desired object. Thanks to its nearness, the TIrtha is
glorified as Kama da.
37. If people do not take their holy baths at dawn in the
month of Magha at Kasi and in Prayaga when the Sun is in
Capricorn, how can they attain salvation?
38. Those who have self-control and take holy baths in the
month of Magha, in the Prayaga at Kasi certainly will attain
the benefit arising from ten horse-sacrifices.
39-40. Those who devoutly worship everyday Prayaga-
madhava and the wish-yielding Prayagesa after taking the holy
dip in Prayaga in the month of Magha, obtain wealth, grain,
sons, and properties and enjoy pleasures delighting the mind
in this woild and attain the greatest bliss of salvation (in the
next world).
41. In the month of Magha all the Tirthas flow into Prayaga
from east, north, west, south, nether region and heavenly
region.

1. But at Prayaga (Allahabad) Gariga flows southward. At Varanasi there

is no Yamuna. There is no confluence.
106 Skanda Purana

42. О sage, the Tlrthas stationed in KasI do not go any­

where. If at all they go, they go to the three excellent Tlrthas.
43. In the month of Karttika everyday in the morning
they come to me in the Pancanada Tlrtha which subdues masses
of great sins and produces welfare.
44. In the month of Magha that is inimical to sins, all the
Tlrthas take their bath near Prayagesa after me.
45. In the midday all the Tlrthas go for their bath every­
day to Manikarnika that accords salvation.
46. О sage, this great secret in KasI has been narrated to
you, how the three Tlrthas are superior especially at their own
times.
47. I shall tell you another secret. It should not be di­
vulged anywhere and everywhere. It should be strictly kept
secret from non-devotees. It should not be concealed from
people of devotion.
48. All the Tlrthas in KasI are superior one to the other.
Assailing with their splendour, they dispel great sins.
49. Lifting up one single finger this secret of Varanasi is
being told to you that only Manikarnika is the most superior
one.
50. Only after resorting to the great power pertaining to
Manikarnika all Tlrthas, sticking to their respective abodes,
roar.
51-52. After dispelling many great sins of sinners, the KasI
Tlrthas become desirous of expiation. Whether it is the day
of specific astrological importance or otherwise, they observe
certain regulations and submerge into Manikarnika at mid­
day. They thus do become pure.
53. Everyday at midday Visvesa in the company of Visva
takes his holy ablution near Manikarnika.
54. With great joy I reach Manikarnika travelling from
Vaikuntha everyday and take the holy plunge along with Padma,
О sage.
55. I am competent to remove the sins of those who utter
even once my name; hence I have attained the title H an . That
is the power pertaining to Manikarnika.
56. Everyday Pitamaha (Brahma) comes to Manikarnika
riding his vehicle, the Swan, from Satyaloka, for the perfor­
mance of midday rituals.
IV.ii.61.57-69 107

57. The Guardians of the Quarters beginning with Indra,

the great sages beginning with Marici come to Manikarnika
for performing the midday rites.
58. From the world of serpents, the serpents, the chiefs
of whom are Sesa and Vasuki, come to Manikarnika at midday
for taking their holy bath.
59. All the sentient ones among all mobile and immobile
beings do take their holy bath at midday in the waters of
Manikarnika (which are) free from impurities.
60. Which qualities among the weightiest (greatest) qualities
of Manikarnika that cannot be enumerated by me and others,
can possibly be described, О Brahmana?
61. Those saints by whom this Manikarnika, the ground
for salvation has been attained, have actually performed in­
tense austerities in the forests.
62. Those excellen t men who successfully reached
Manikarnika in their last years are definitely those by whom
great gifts have been donated.
63. Those by whom the soft ground of Manikarnika has
been converted into their bed have definitely observed all
Vratas exactly according to their respective injunctions.
64. They alone are blessed ones among mortal beings,
they are (on a par with) those who have been initiated into
all Kratus (sacrifices), if they have seen Manikarnika after spending
their wealth acquired by meritorious means.
65. If in their old age Manikarnika has been reached,
then definitely many kinds of pious rites as well as Istapxirtas,
(must) have been performed by those men.
66. Jewels, silk clothes, gold, elephants and horses should
be assiduously gifted away near Manikarnika by a .sensible and
intelligent man.
67. If money acquired through legitimate meritorious means,
be it even so little, is given (as Dana) at Manikarnika, О sage,
it becomes everlasting unto those men.
68. If an excellent man performs a single Pranayama as
laid down in the scriptures, it is as good as the excellent Yoga
has been practised along with its six ancillaries.
69. By reciting the Gayatrl only once after reaching
Manikarnika, one certainly attains the benefit of reciting the
Gayatrl ten thousand times.
 108 Skanda Purdna

70. Offering a single Ahuti (oblation into sacrificial fire)

near Manikarnika a sensible man derives undiminished ben­
efit of the performance of Agnihotra throughout the life.

71. On hearing these words of Hari, Agnibindu of great

penance, bowed down with great devotion and asked Madhava
further:

Agnibindu .said:
72. О Visnu, what is the extent o f this m eritorious
Manikarnika? Tell me, О lotus-eyed one. No one else is more
conversant with truth (in this matter) than you.

Sti Visnu sa id ’

73. Manikarnika extends from Garigakesava to the Mandapa

(pavilion) of Hariscandra and from the middle of the divine
liver up to Svardvara.
74. This one is the gross extent. 1 shall mention to you
the subtle one. Harisrandi avinayaka is in front of the Tlrtha
of Hariscandra.
75-76. Simavinayaka (Vinayaka at the boundary) is to the
north of the whirlpool of Manikarnika. After devoutly adoring
Simavinayaka by means of Modakas (sweetmeats) along with
the requisite services, an excellent man should go to Manikarnika.
Devotees should offer libations to the Manes in the great
Hariscandra Tirtha.
77-82. fhe ancestors shall become propitiated for a hun­
dred years. They will accord the desired benefit.
After taking the holy bath in the great Hariscandra Tlrtha,
a man endowed with faith should bow down to Hariscandresvara.
He will never swerve from truth.
Beyond that, in the vicinity of Parvatesvara is the Paivatatirtha
which is the basis of Mahameru and is destructive of great sins.
After taking the holy bath there, adoring Isa, gifting some­
thing in accordance with one’s capacity and occupying the
peak of Meru, a devotee enjoys celestial pleasures.
Kambalasvatara Tirtha is to the south of Parvatesvara. The
auspicious Liriga named Kambalasvataresa is to the west of
that Tirtha. If a devotee takes his holy bath in that Tlrtha and
 IV.ii.61.83-96 109

adores that Liriga, persons born in his family shall become

persons conversant with music and equipped with glory.
Cakrapuskarinl there is conducive to the avoidance of Yonicakra
(cycle of births).
83. Cakrapuskarinl Tirtha is my excellent resort. A man
who takes his holy bath there does not enter the dense en­
tangled cycle of worldly existence.
84. Great penance was performed by me there for so
many years extending to a Parardha in number. Visvesvara,
the great Lord, then became visible to me.
85. There, very great and indestructible power and pros­
perity was acquired by me. Cakrapuskarinl became well-known
as Manikarnika.
86. Abandoning the liquid form there, Manikarnika ap­
peared directly to me having assumed the form of a woman.
87-90. I shall mention her physical form that bestows aus­
piciousness profusely on the devotees. If men meditate on that
form thrice a day for six months, Manikarnika will appear as
a visible goddess. She has four arms and large eyes. Her eye
in the forehead sparkles. She faces the west always with palms
joined together. She holds a garland of blue lotuses in her
right hand. In the lifted left hand in the gesture of according
boons, there is a splendid pomegranate fruit. She is in the
form of a virgin always. Always twelve years old.
91. Her lustre is like that of pure crystal. Her glossy hairs
are dark blue in colour. Her beautiful lips have surpassed
corals and rubies.
92. A fresh Ketaki flower in full bloom adores the braided
hairs on her head. Pearl necklaces and ornaments beautify her
limbs. She is clad in silk cloth having the lustre of the moon.
93. She also wears a splendid garland of lotuses on her
bosom. She should be meditated day and night in this form
in the heart by those who are desirous of salvation.
94. The glorious Manikarnika is the abode of Nirvanalaksml
(‘Glory of Salvation’). I shall mention a Mantra named Bhakta-
Kalpadruma (‘wish-yieldipg celestial tree unto devotees’) per­
taining to her. If this is repeated, even the eight supernatural
powers will be acquired by men.
95-96. First Mantra: “ vagbhavabija— aim , maya-bija is hrim,
laksmlblja— trim, madanabija is ktirh, pranava —om, bhantyam—
 по Skanda Purana

т а , hrt-namah. Hence the Mantra of fifteen syllables [о т aim

hnm snm klim о т manikarnikayai namah о т]. This Mantra con­
sisting of fifteen syllables is on par with the celestial tree. It
accords all series of happiness. It should be repeated. To the
persons of pure Sattva quality, it accords the highest region.
97. Second Mantra is о т mam manikarnike pranavatmike
namah. It has fourteen syllables.
98. This Mantra should always be repeated by men de­
sirous of salvation. The Н о та should be performed one-tenth
in number by men with faith and eagerness.
99. An intelligent devotee always remaining pure shall
perform the Н о та with lotuses soaked in milk products and
Hams together with sugar and honey.
100. If the Mantra is repeated three hundred thousand
times, even if the devotee dies in other lands, he certainly
attains salvation by the power of this Mantra.
101. A gold image decorated with freshly cut diamonds
should be worshipped assiduously. The form of the image
should be as described before.
102. By men who desire only salvation, the image should
be worshipped in the house oi after worshipping assiduously
should be thrown into Manikarnika.
103. Even if they are staying far away, means should be
resorted to by men (who being) afraid of the worldly exist­
ence, have faith and eagerness.
104. One who takes the holy bath in Manikarnika should
visit Manikarnlsa. Thereby the man does not stay further in
the womb of a mother.
105. Manikarnisvara Liriga was installed by me formerly in
the eastern entrance of the Antargrha (Inner Shrine). Here
Manikarnisvara should be worshipped by those who desire
salvation.
106. To the south of Manikarni is the Pasupata Tirtha. A
devotee should perform all the rites like water-libations there
and visit Pasupatlsvara.
107. It is there that Pasupata Yoga was imparted by the
Pinaka-wielding Lord. It is he who removes the ignorance and
bondage of Suras, the chief of whom is Brahma, and also my
bondage.
108-109. Pasupati has assumed the form of a Liriga himself
 IV.ii.61.1 1 0 - 1 2 1 111

and shines always in Kasi for the removal of the bondage of

the individual souls. There, on the fourteenth day in the
bright half of the month of Caitra, men of pure minds should
assiduously perform Yatra (religious festival, procession etc.).
They should keep awake at night.
110. Devotees should fast on the fourteenth day (in the
bright half of all months) and then worship the Lord. They
must have Parana (ritualistic breaking of fast) on the new-
rnoon day. Thereby they are never fettered by Maya.
111. Beyond that, in front of Pasupata Tlrtha, is Rudravasa
Tirtha. After taking their bath there, men should worship Нага,
Rudravasesvara.
112. By propitiatin g Rudravasesvara to the south of
Manikarnisvara a man (devotee) should undoubtedly stay in
the world of Rudravasa.
113. To the south thereof is the Visva Tlrtha occupied by
all the Tlrthas of the world. After taking the holy bath there
devoutly, a devotee should visit Visvanatha.
114. Thereafter he should adore with great devotion Visva
i.c. Gaurl. He will thereby become venerable unto the whole
universe. He should identify himself with the entire cosmos.
115. Thereafter, is the Mukti Tlrtha. A devotee should
take his holy ablution there also and worship Moksesvara. He
will undoubtedly attain salvation.
Ilf). After visiting Moksesvara behind Avimuktesvara a
man never moves about in this mortal world.
11 7. Avimuktesvara Tirtha is beyond Mukti Tirtha. A devotee
should take holy dip there and worship Avimuktcsa. He will
become liberated.
118. Beyond that is the Taraka Tirtha where Visvesvara
himself mentions the Taraka Brahma which is like ambrosia
unto the ears of the dead.
119. A devotee who takes his holy bath in the Taraka Tirtha
and visits Tarakesvara, crosses the ocean of worldly existence
and redeems his own ancestors also.
120. Very near is Skanda Tlrtha. An excellent man who
plunges therein and visits the Six-faced Lord eschews the (physical)
body having six Kosas (sheaths i.e. skin, flesh, blood, semen,
bone and marrow).
121. By visiting the Six-faced Lord to the east of Tarakesvara,
 112 Shan da Purdna

a devotee can assume the body of Lord Kumara and stay in

the Sadanana world.
122. Beyond that is the meritorious Dhundhi Tirtha. A
man should perform all the rites in water there and ^ulogize
Dhundhi Ganapati. He is never assailed by obstacles.
123-125. The unparalleled Bhavani Tirtha is to the south
of Dhundhi Tirtha. A devotee should take his holy bath there
and worship Bhavani by means of silk garments embellished
with jewels, Naivcdya, foodstuffs of a great variety, flowers,
incense and lights. Worshipping Bhavani and Isa is as though
all the three worlds including the mobile and immobile be­
ings have been worshipped. Bhavani and Sankara should be
worshipped with great faith.
126-127. A wise devotee should arrange for the great
Yatra of Bhavani on the eighth day in Caitra. One hundred
and eight ( ircumambulations should be made. Thereby it is
as though the entire earth consisting of the seven continents
has been circumambulated by him along with mountains, her­
mitages, forests and oceans.
128. Eight circumambulations are to be made everyday by
those who are satisfied with that much. Bhavani and Sankara
are to be always bowed to assiduously.
129. Bhavani accords to devotees what they desire. Bhavani
always bestows garments. Hence Bhavani should be worshipped
in Kasi by the resident^ of the Tirtha.
130. Bhavani always accords to the residents of Kasi what
they do not have and preserves what they acquire. Hence Bhavani
should always be resorted to by the residents of Kasi.
131. Alms should always be prayed of her by a mendicant
desirous of salvation, since Visvesa's consort is the giver of
alms at Kasi.
132. Here in the house is Visvesa. Bhavani is the lady of
his house. She gives the alms in the form of salvation to all
the residents of Kasi.
133. On being worshipped by men, Bhavani makes easily
available what is difficult to attain, to the residents of Kasiksetra.
134. A man observing Vrata on the MahastamI day shall
keep awake during the night and worship Bhavani in the morning.
He will acquire the desired benefit.
135. There is no doubt in this that all the desires of the
 IV.ii.61.136-148 ИЗ

devotee will be fulfilled, if he visits Bhavani to the west of

Sukresa.
136. If enjoyment of pleasures and salvation are to be
acquired, one should always reside in Kasi, should take bath
in (the river Gaiiga) flowing northwards and serve Bhavani
and Sankara.
137. l'he M antra: “O Mother Bhavani, I shall become the
dust of your feet. О Mother Bhavani, I shall become the most
obedient among your slaves. О Mother Bhavani, I shall always
become a devotee of yours if I should not be born in this
world. I shall not have rebirth in the world.”
138. For the purpose of the attainment of happiness this
Mantra should always be repeated by the residents of Kasi,
while standing, walking, sleeping or keeping awake.
139. Isana Tirtha is also theie near Bhavani Tirtha. He
who takes his holy bath there and worships fsana does not take
birth again.
140. Jfiana Tirtha too is there, that bestows wisdom on
men. One should take bath in that Tirtha and visit Siva Jnanesvara.
141. If Jrianesa stationed near [nanavapi is worshipped by
people, they will never meet with loss of wisdom even when
they die.
142-143. There alone is Sailadi Tirtha that gives greatest
piospenty and glory There a devotee should perform Sraddha
etc., make gifts in accordance with one’s capacity and visit
Sailadlsvara to the north ol Jnanavapi. He will attain the status
of a Gan a. No doubt need be entertained in this respect.
144. To the south ol Nandi Tirtha is my Visnu Tirtha.
There a devotee should offer riceballs and become free from
indebtedness to Pitrs.
145. After taking the holy bath, the devotee should visit
me, Visnu, on the right side of Visvesa. He will go to the world
ol Visnu.
146-147. During every Ekadasi (11th day), Sayani (Ekadasi
in the bright half ol Asadha) and Bodhini (Ekadasi in the
bright half of Karttika) the devotee should keep awake at night
near my image. At dawn he should worship ine devoutly, feed
Brahmanas and make gifts of cows, gold and plots of land. He
does not come to the earth again.
148. There the devotee can finally conclude the Prato without
 114 Skanda Purana

being very parsimonious in spending money. At my bidding,

the intelligent devotee shall attain the benefit o f the Vrata
perfectly.
149-150. The auspicious Paitamaha Tirtha is to the south
of my Tirtha. There the devotee should propitiate ancestors
through the performance ofSraddhas and worship Pitamahesvara
Linga stationed above Brahmanala with devotion. The man
will attain Brahmaloka.
151. A Karma performed near Brahmasrotas whether aus­
picious or inauspicious attains great Aksayata (state of perma­
nence). Hence one shall do only what is auspicious.
152. О excellent sage, whatever has been done here whether
auspicious or inauspicious, ever if it be so very little, is not
lost even at the time of final annihilation.
153. This is called Nabhi Tirtha because it is as though
the navel of the earth. This is the navel of the spherical cosmic
egg and it causes rise of prosperity.
154. It is the navel of Manikarnika, the ground of depth
(gdmbhiryabhumikd?). It is in this that the entire cosmic egg
merges and it is from this that is comes forth.
155. Brahmanala is a great Tirtha well-known in all the
three worlds. By taking his holy bath in its confluence a man
shakes off the impurities of ten million births.
156. If even a bone were to fall into Brahmanala those
people never enter the pavilion of the cosmic egg.
157. Beyond that, to the south of Brahmanala is the Bhaglrathl
Tirtha. By taking his holy bath there a man is completely rid
of the sin of Brahmana’s murder.
158. The Linga called Bhaglrathlsvara is in the vicinity of
Svargadvara. The sight of that Linga is said to effect the Purascarana
of Brahmana-slaughter.
159. If one’s ancestors had fallen into inauspicious state
(Hells), one should assiduously offer libations unto them in
the Bhaglrathl Tirtha.
160. He should perform Sraddha in accordance with the
injunctions in the Bhaglrathl Tirtha and feed Brahmanas. Thereby
he will take the ancestors to Brahmaloka.
161-163. To the south thereof is the great Tirtha named
Khurakartari. Cows which arrived from Goloka have made the
ground here uneven by means of the tips of their hoofs. Hence
 IV.ii.61.164-176 115

it is called Khurakartari. The devotee should take his holy bath

in that Tlrtha, offer balls of lice, perform all the rites in water
and visit Khurakartarisa Liriga. He will thereby attain Goloka.
He will never be devoid of cattle wealth, thanks to the worship
of that Linga.
164-165. To the south of Khurakartari is the excellent
Markanda Tlrtha. A devotee who performs all the Sraddha
rites in that Tlrtha that dispels sins, and visits Markandeyesvara
Linga shall attain longevity, increase in the Brahmanical splendour
and greatest renown in the world.
166-167. Vasistha Tlrtha is the greatest destroyer of great
sins. After offering libations to Pitrs there and visiting Vasisthesa,
a man can prevent getting contamination with the sins ac­
quired in the course of three births. Fully equipped with
Brahmanical splendour, he stays in Vasisthaloka.
168. There itself is the Arundhati Tirtha that heightens
the conjugal bliss of women. That Tlrtha should particularly
be plunged into by chaste women.
169. The sin arising from harlotry shall instantaneously
vanish if one plunges into that Tlrtha. That is due to the
power of Arundhati.
170. By w o rsh ip p in g V asisth e sv ara to the e a st o f
Markandeyesvara a man becomes rid of sins. He will acquire
great merit.
171. The images of Vasistha and Arundhati should be as­
siduously worshipped there. A woman does not become a widow
nor does a man become separated from his wife.
172-173. To the south of Vasistha Tlrtha is the excellent
Narmada Tlitha. After performing Sraddha there a wise per­
son should visit Narmadesa and make great gifts there. He is
never abandoned by Padma (Goddess of Fortune). Beyond
that, to the east of Trisandhyesvara is the Trisandhya Tirtha.
174. A man who takes his holy bath there, and offers Sandhya
prayers in accordance with the injunctions is not assailed by
sins arising from the omission and irregularity of performing
Sandhya prayers.
175. A Brahmana who visits Trisandhyesvara and performs
Sandhya rites thrice a day with great faith, shall attain the
merit of reciting three Vedas.
176. Beyond that is the YoginI Tlrtha. A man who takes
 116 Skanda Purana

a plunge therein and visits Yoginipitha shall attain Yogic SiddhL

177-179. Agasti Tirtha that dispels masses of great sins is
there. An excellent man who takes his holy bath there assidu­
ously, visits Lord Agastlsvara, offers libations to the* grandfa­
thers thereafter in Agasti kunda and bows down to Lopamudra
accompanied by Agasti, shall become rid of all sins and free
from all distresses. He will go to Sivaloka along with his ancestors.
180. To the south of Agastya Tirtha there is a highly sacred
Tirtha named Gangakesava which destroys all sins.
181. There, О sage, the intelligent devotee who worships
my auspicious image named after the Tirtha (l. e. Ganga-
Kesavesvara) with great faith, is honoured in my world.
182. By offering riceballs there and offering Danas in ac­
cordance with his capacity, he should proffer contentment
unto the Pitrs extending over a hundred years.
188. Thus the extent of Manikarni has been narrated to
you. It is to the south of SImavinayaka who dispels obstacles.
184. I am Vaikuntha Madhava (stationed) to the east of
Vairocanesvara. By worshipping me with devotion there the
devotee shall attain the benefit of being worshipped in Vaikuntha.
185 I am named Viramadhava to the west of Vlresa, О
age. If the observer of vows worships me there, he does not
meet with the torture of Yama.
186. I am named Kalamadhava in the vicimtv of Kalabhairava.
It is certain that neither Kali nor Kala affects my devotee.
187. The devotee should observe fast on the elevanth day
in the bright half of Margaslrsa and keep awake during the
night. He shall not meet with Yama anywhere.
188 To the south (right) of Pulastlsvara, I am (called)
Nirvananarasiriiha. Even by bowing down to that image the
devotee attains salvation.
189. О sage, to the east of Oriikara, I am (called) Mahabala
Nrsimha. One who worships that image does not see the extremely
strong messengers of Yama.
190. I am (called) Pracandanarasirhha to the east of
Candabhairava. By worshipping that image, the devotee shall
be free from sins even if he has committed very grave ones.
191. To the east of Dehalivinayaka I am (called) Girinrsiiiiha,
the tearer of elephants in the form of masses of powerful sins.
192. О great sage, I, Narasimha, am the remover of great
 IV.ii.61.193-205 117

fears too, to the west of Pitamahesvara, creating alarm unto

the fright of devotees.
193. To the west of Kalasesvara, I am (called) Atyugranara-
simha. If worshipped with faith, I remove even the mass of
very fierce sins.
194. In the vicinity of Jvalamukhi I am (called) Jvalamallnr-
simha. When adored perfectly, I burn down the grasses in the
form of the masses of sins.
195. I am (called) Kolahalanrsimha, the subduer of Daityas
and Danavas, because there arises chaotic noise among sins
when my name is uttered.
19b. If a devotee worships me devoutly in the place where
there is Kankalabhairava who is intelligent and efficient in the
protection of Kasi, he is never interrupted by torments.
197. Behind Nilakanthesvara I am (called) Vitankanarasimha.
Л man becomes free from fear by worshipping me there with
great faith.
198. In the vicinity o f A nan tesvara, I am (calle d )
Anantavamana. On being worshipped. I remove even the endless
sins of the devotee.
199. I ain named Dadhivamana (because) I bestow curd-
rice on the devotees. Merely by remembering the name (of
that Lord), a man ceases to be poor.
200. In KasT to the north of the Three-eyed Lord, I am
(t ailed) Trivikrama. On being Worshipped, I bestow wealth
and remove sins.
201. I am called Balivamana. I was worshipped by Bali. To
the east of Balibhadresvara, I am the augmenter of the strength
of the devotees.
202. To the right (south) of Bhava Tfrtha, I am Tamravaraha
by name. I came here from Tamradvipa. I am the bestower
of what the devotees desire.

203-204. О sage, (I am) Dharanlvaraha in the vicinity of

Prayagesvara. The devotee should take his holy bath in the
Varaha Tlrtha, visit me here in the form of a Boar and worship
me with great fervour. He will never face the torture of being
in a womb. By giving a very small quantity of cooked food,
he acquires the benefit of a gift of lands.
205. People sinking into the deep ocean of great sins will
 118 Skanda Purana

not get drowned even in Pralaya after obtaining the raft of

devotion unto me.
206. In the vicinity of Kitisvara, I am (called) Kokavaraha.
A man worshipping me there gets whatever fruit desired by
him.
207-208. There are a hundred Narayanas, five hundred
Jalasayins, thirty in the form of tortoise, twenty in the form
of fish, a hundred and eight Gopalas, Buddhas are thousands
in number, Parasuramas are thirty in number and there are
a hundred and one Ramas.
209. I am only one in the form of Visnu resorting to the
middle of the pavilion of Mukti (salvation) by the grace of
Visvesa who himself gave me that favour.
210. There are six million Ganas in the form of Narayana
with the discus and the club lifted up. They keep watch around
the holy spot.

211-212. On hearing this, Agnibindu became delighted with

hairs standing on ends. The intelligent sage asked further: “O
Lord, mention the different forms for the welfare of your
devotees and to quell my doubts. О infinite one, how many
are your Murtis? How are they to be known? Tell this.”
213-214. On hearing the words of Agnibindu, the stoie-
house of austerities, Lord Visnu mentioned the different Murtis
in due order. On hearing these, a man can avoid being a
victim of Yaina. Prajapati (i.e. Visnu) mentioned twenty-four
different Murtis beginning with Kesava.

Sri Visnu said:

215. О Agnibindu of great intellect! Listen, I am enumerating
to you (the different forms), О sage. Beginning with the first
right-hand (upper) one understand these things in the Srsti
order (clock-wise).
216. Understand the Miirti of Kesava through Sahkha (up­
per right hand), Cakra (upper left hand), Gada (lower left
hand) and Padma (lower right hand). On being worshipped,
this Miirti shall undoubtedly fulfil the wish (of the worship­
per).
217. (The Miirti) Madhuha should be understood through
Sahkha (upper right hand), Padma (upper left hand), Gada
 IV.ii.61.218-228 119

(lower left hand) and Cakra (lower right hand). By serving

this Murti, enemies become destroyed.
218. (The Marti) Sankarsana should be worshipped with
the following as weapons: Sahkha (upper right hand), Padma
(upper left hand), Cakra (lower left hand) and Gada (lower
right hand). If this Murti is worshipped, the creature is never
reborn.
219. Damodara is worshipped with Sahkha, Kaumodaki
(Gada), Cakra and Padma (in the order mentioned above).
He bestows wealth, sons, cattle-wealth and grains.
220. Vamana is equipped with Sankha, Cakra, Padma and
Gada. When installed in the house, he makes people prosper­
ous.
221. Pancajanya (i.e. Sankha), Gada, Padma and Sudarsana
(i e. Cakia) of variegated forms (indicate) Pradyumna who is
worshipped by men. He bestows much wealth.
222. The six Muitis beginning with Visnu are mentioned
beginning with upper left hand in the clock-wise order Merely
by ieineinBering it heaps ol sins become dissolved.
223. For prospe rity, Visnu (equipped) with Sahkha, Cakra,
Gada and Padma should be worshipped by men. Madhava with
Sankha, Padma, Gada and Cakra is the bestower of greatest
pi osper ity
224. For pei feet achievement Aniruddha should be medidated
upon as having Sankha, Padma, Cakra and Gada lifted up.
Purusottama (should be meditated upon) as equipped with
Sankha, Gada, Cakra and Padma.
22Г). With Sankha, Cakra, Padma and Gada, О sage, Adhoksaja
is the remover of further rebirth. Janardana with Sahkha,
Kaumodaki (Gada), Padma and Cakra should be meditated
upon
226. The six Mfirtis beginning with Govinda (have the
weapons) clock-wise beginning with left lower hand. Govinda
always wields Sankha (lower left hand), Cakra (lower right
hand), Gada (upper right hand) and Padma (upper left hand).
227. Trivikrama should be worshipped for good fortune
with Sahkha (lower left hand), Padma (lower right hand),
Gada (right upper hand) and Cakra (left upper hand). Srldhara
wielding Sahkha, Padma, Cakra and Gada is for prosperity.
228. Hrsikesa is esteemed with Sahkha, Gada, Cakra and
 120 Skanda Purdna

Padma. Nrsimha is comprehended through Sankha, Cakra,

Padma and Gada.
229. Acyuta is a permanent holder of Sankha along with
Gada, Padma and Cakra. The six Miirtis beginning with Vasudeva
should be comprehended beginning with right lower hand.
230. Vasudeva always holds Sankha (right lower hand),
Cakra (right upper hand), Gada (upper left hand) and Padma
(lower left hand).
231. О sage, Padmanabha should be known as having Sankha,
Padma, Cakra and Gada. Upendra has always Sankha along
with Gada, Cakra and Padma as his weapons.
232. Equipped with Sankha, Cakra, Padma and Gada Hari
removes the sins of men. Krsna is said to be with Sankha,
Gada, Padma and Cakra.
233. О great sage, these different Murtis of mine have
been enumerated, knowing which a man certainly obtains en­
joyment of pleasures and liberation.

234. While Govinda was narrating to Sage Agnibindu thus,

the Lord of Birds who sets aside his enemies by means of his
wings, came within the range of vision.
235. After quickly bowing down, he joyously announced
the arrival of the Three-eyed Lord. Thereupon Hrslkesa ex­
citedly said, “Where is the Lord?”

Garuda said:
236. May this great Bull-emblemed Lord be perceived, the
lustre of the jewels of whose banner fills the space between
heaven and earth.

237-240. The bull-emblemed chariot was very exquisite.

It was capable of making the creating of the eyes of the people
fruitful. The faces of the quarters were brightened with the
splendour of ten million suns as it were. The entire courtyard
of the firmament was covered with aerial chariots of Devas.
The caves of mountains echoed with the sounds of great musical
instruments. And it was rendered fragrant by handfuls of flow­
ers scattered by Vidyadhara damsels. The Louts-eyed Lord saw
the chariot of the Three-eyed Lord from afar and became
delighted. Hairs stood on ends and he bowed down his head.
 IV.ii.61.241-251 121
_ /
The Lord who wielded Sarikha, Cakra and Gada desired to get
UP-
241. The bestower of salvation, the storehouse of joys told
Agnibindu, “Touch this Sudarsana Cakra with your right hand.”
242. On being told, Agnibindu touched Sudarsana. Imme­
diately he became Sudarsanah (‘of excellent knowledge and
wisdom’) due to the favour of Hari.

Skatida said:

243. By his service of Bindumadhava, the sage assumed

the form of luminous splendour, О Pot-born One. He merged
as one into Kaustubha, the form of splendour.
244. О Pot-born One, it is definite that those who had
made their minds function like bees around the louts-like feet
of Bindumadhava became comparable to Agnibindu.
245. One should always stay m Kasl. Bindumadhava should
be visited. This narrative is to be heard. The (good) goal of
the worlds should be attained.
240. The Origin of Pancanada is conducive to merit. The
stoiy ol Madhava is conducive to merit. The residence in Varanasi
is meritorious. All this occurs to those of meritorious births.
247. He who reads Agnibindu’s prayer here in front of
Madhava shall have his desires richly fulfilled. He will become
master of the glory of salvation.
248. For the sake of highest satisfaction, this excellent narrative
should be recited always at the time of Sraddha, in front of
the Brahmanas who take their food.
249. This narrative should be particularly repeated at the
time of festivals, in the holy vicinity of Pancanada, for the
increase of the glory of merit.
250. For the fullest realization of enjoyment of pleasures
and salvation, the story of the manifestation of Bindumadhava
should be assiduously read and listened to with great devo­
tion.
251. At the time of Harivasara (i.e. Ekadasi) a devotee
should keep awake during the night. By listening to this narrative
of great merit, he will attain residence in Vaikuntha.
 122 Skanda Purdna

CHAPTER SIXTYTWO

Manifestation of the Bull-emblemed Lord

Agastya said:
1-6. О Skanda, I am not satiated by hearing the story nar­
rated by you. The wonderful description of Bindumadhava has
been heard. I desire to hear now the contact between the
Lords of Devas. After hearing from Tarksya about the activities
of Divodasa and the display of Visnu’s Maya what did the Three­
eyed Lord tell the Garuda-emblemed Lord? Who were all those
who came from the Mandara mountain along with Sambhu?
How was Isa faced by Brahma whose eyes were overcome with
shame? What did the Lord say to Brahma? What was said by
the Sun-god? What was narrated by the Yoginls? What did the
ashamed Ganas say? Describe all this to me, О Skanda. I am
verv eager to hear.

On hearing these questions of the Pot-born Sage, the son

of Isa replied after bowing down to Siva and Siva, the bestowers
of supernatural powers on those who bow down to them.

Skanda said:
7. О sage, listen to this story that dispels all sins, that subdues
obstacles without leaving anything behind and increases great
welfare.
8-9. Thereafter (Visnu) the Lord inimical to Asuras joy­
ously
У
gave a reward to the king of birds, on hearing the arrival
Jf

of Sambhu, when he announced the happy arrival of Sambhu

near Varanasi. Then Hari kept Brahma at the head and pro­
ceeded forward.
10. He was accompanied by the Sun-god; he was surrounded
by the Ganas and followed by the Yoginls. He was in close
touch with Ganesa. (He went hand-in-hand with Ganesa—
Comm.).
11. Immediately after seeing the Bull-emblemed Lord of
Devas, the Consort of Sri quickly got down from Tarksya and
bowed to him.
12. The aged Pitamaha bent down his head immediately.
 IV.ii.62.13-25 123

He was prevented from bowing down further by Mrda (Siva)

himself to whom he had already bowed down.
13. Showing raw rice grains which were wet along with
fruits, the Unborn Lord (Brahma) chanted Rudra Sukias with
a hand raised up by way of hailing (Svasti).
14. Ganesa hurriedly prostrated keeping his head on the
two lotus-like feet (ol Siva). With great pleasure Нага kissed
the head of Gajanana (smelt the crown of the head).
15. He embraced him and made him sit in his own seat.
Somanandl and other Ganas prostrated themselves like a log
of wood.
16. After bowing down to Isa, the Yoginis sang auspicious
songs. Then the Sun-god bowed down to Нага, the Lord of
Pramathas.
17. Thereafter the Crescent-moon-crested Lord (Siva) made
Hari sit near his throne on the left side with due honour.
18. He offered a seat to Brahma and made him sit on the
right side. All the Ganas who had bowed down to him were
glanced (kindly) at and honoured thereby by Sarva.
19. The YoginTs were favoured by a nodding gesture of
the head. Ravi (Sun-god) was rendered satisfied with a gesture
of the hand indicating “Sit”.
20. Thereafter, Brahma joined his hands together in rev­
erence and submitted to Saiiibhu whose lotus-like face was
beaming with pleasure:

Brahma said:
21. О Lord, О Lord of Devas, О consort ol the Daughter
of the Mountain, let me be forgiven for not returning after
coming to Varanasi.
22. О Moon-adorned Lord, who will abandon Kasi even
after casually visiting it? Even when he is old, who will abandon
it, if he is capable of doing something?
23. Being a Brahmana, it is not possible to do anything
harmful, or even if one is capable of harming, who will desire
to do it to a meritorious person?
24. This is the command of the esteemed Lord too that
no sensible man should deliberately commit harassment in
regard to a person following the righteous path.
25. Who will have any adverse intention towards Divodasa,
 124 Skanda Purana

the king of Kasi, even slightly? He is a king of such meritorious

activities, always alert in following the path of righteousness.

26-30. On hearing these words, Srikantha ftf pure intel­

lect became pleased. Laughingly he said to Brahma:

The Lord of Demis smd:

О Brahma, I know everything. First you are a Brahmana;
your defects are to be condoned. Further you have performed
ten horse-sacrifices. Further still, much welfare has been carried
out by you, О Brahma. Against thousands of offences, my Linga
has been installed. Even if one Linga of mine was installed by
one anywhere, no trace of offence on him remains, even if he
may have committed all the offences. If anyone commits any
offence against a Brahmana, though he (the Brahmana) may
have committed a thousands offences, his wealth will perish in
a few days.

31. While the Lord of Devas said this, the Ganas and the
Mothers heaved sighs of relief looking around at one another’s
face.
32. On realizing the opportune moment, Arka (the Sun-
god) who looks after mobile and immobile beings, noticed
Sambhu, the consort of Uma (pleased in his mind) with a
beaming face, and submitted thus:

Arha said:
33-36. О Lord, after proceeding to Kasi from your, pres­
ence, and adopting some strategic steps, I found that I was
utterly inefficient though I have a thousand rays, in respect to
King Divodasa who performed his duty righteously. I stayed
behind here knowing fully well that Your Lordship will cer­
tainly come here. О Lord of Devas, 1 have been awaiting your
esteemed arrival. I divided myself into many forms and was
eagerly engaged in propitiating you. My cherished desire has
become fruitful now, thanks to the glorious sight of Your Lordship.
The tree of my desire was sprinkled with the waters of a modicum
of devotion and it has blossomed due to meditation.
IV.ii.62.37-52 125

37-38. On hearing this utterance of Ravi, the Sun-eyed

Lord of Devas said: “O Bhaskara (Sun), you are not at fault.
You have actually carried out my task since you preferred to
stay here where the Suras had no access while that king was
ruling.”
39. After consoling the Sun-god thus, the Lord of Devas,
the storehouse of mercy, consoled the Ganas who remained
bowing down due to shame.
40. The Yoginis too were keenly observed by Sambhu and
appeased. They stood close together with their necks pressed
down as it were due to the weight of shame.
41. Then the Three-eyed Lord passed his eyes towards
the Discus-bearing Lord. Before Sarvajha (Omniscient Siva),
the magnanimous Hari did not say anything.
42. Isa who had already heard from Garuda the activities
of Ganesa and Sarrigin became mentally pleased, and did not
say anything.
43-44. In the meantime five divine cows came there from
Goloka, namely Sunanda, Sumanah, Suslla, Surabhi and Kapila
the fifth one, the destroyer of all masses of sins. Due to the
fondling glance of Bharga (Siva) their udders flowed.
45. (Like) clouds, their udders showered continuous and
unbroken streams of milk till a whirlpool formed itself there.
4b. It was perceived by the attendants like a second Ocean
of Milk. With the presence of the Lord of Devas that became
a great Tirtha.
47. Mahesvara named it Kapila Hrada ( ‘Pool of Kapila’).
Thereafter at the behest of the Lord all the heaven-dwellers
took their holy ablution there.
48. Thereupon, the divine grandfathers emerged from
the Tirtha. On seeing them all the Suras joyously offered
libations.
49. The divine grandfathers such as Agnisvattas, Barhisads,
Ajyapas and Somapas as well as others became propitiated.
They prayed to Sambhu:
50-5 la. uO Lord of Devas, О Lord of the universe, О bestower
of freedom from fear unto the devotees! We had everlasting
contentment in this Tirtha due to your vicinity. Hence, О
Sambhu, grant us a boon with a delighted mind.”
51b-52. On hearing the words of the divine ancestors, Sarva,
 126 Skanda Purana

the Bull-emblemed Lord, said these words with great satisfac­

tion to all the Pitrs, even as all the Devas were listening:

The Lord of Devas said:

53-54. Listen, C) Visnu of mighty arms; listen you, О Pitamaha.
If in this Kapila Tlrtha filled with the milk of Kapila (and other
cows) devotees offer riceballs with great faith as Sraddha offerings,
their ancestors will be pleased at my behest.
55 I shall speak another extremely satisfying thing. The
Sraddha offered here when Monday and new-moon day coin­
cide, is everlasting in its benefit
56. During Samvarta period (i.e. ‘annihilation of all cre­
ated beings’) all waters and water reservoirs dry up and perish;
but the Sraddha performed here during the new-moon-Mon-
day conjunction is never wasted.
57 If a Sraddha tan be pei formed here in the Kapiladhara
Tirtha during nevv-moon-Monday conjunction, of what avail is
Gaya and Puskara?
58. Where you are, О Gad ad liar a, О Pitamaha, where you
too are and where I the bull-emblemed one am, there certainly
is the river Phalgu (the river in Gaya).
59 All those Tirthas, stationed in heaven, firmament and
earth will reside here on a day when new-moon coincides with
Monday.
60. What is obtained through perfoiming Sraddha at the
time of eclipses in Kuruksetra, Naimisa and the confluence of
Gaiiga and the ocean can be obtained in the T iitha of
Vi sabh ad hvaja.
61-64 О divine grandfathers, I shall tell you all the names
of the Tlrtha. They are the bestowers of satisfaction on vou all.
At first this Puskarini is remembered as (1) Madhusrava.
T h ere afte r it should be known as (2) Krtakrtya, then
(3) Kslianiradhi, (4) Vrsabhadhvaja Tlrtha, (5) Pitamaha Tirtha,
(6) G adadhara Tirtha, (7) Pitr Tlrtha, (8) Kapiladhara,
(9) Sudhakhani, and (10) Sivagaya. Thus this auspicious Tlrtha
is known by ten names.
65. О grandfathers, these are the ten names of this Tirtha.
Even without Sraddhas and libations they bring in satisfaction
unto you all.
 IV.ii.62.66-78 127

66. Those who are desirous ol the satisfaction of the Pitrs,

should feed Brahmanas at the time of the conjunction of the
sun and the moon (now-moon day). Their Sraddha is infinite
(in fruit).
67. If a devotee makes gifts of auspicious Kapila (tawny)
cows at the time of Sraddha for the satisfaction of the Pitrs,
the ancestors shall stay on the shores of the Milk Ocean.
68. If Vrsotsarga (setting free a young bull to roam at
will) is performed in this Tirtha of Vrsabhadhvaja, the Pitrs
will be propitiated as though through the Purodasa (oblations)
in horse-sacrifices. a
69. О grandfathers, through Sraddhas in the Kapiladharika
Til tha on a ncw-moon day coinciding with a Monday, the merit
is eight times that pel formed at Gaya.
70. Those who become dead thiough abortion and those
who die before teeth are cut, become redeemed through the
Kapiladharika Tirtha.
71. Balls of rice offered here for the redemption of (those
who die) before the investiture with the sacred thread and
before marriage, become everlasting
72. In the Kapiladhai ika Tirtha, all these become satis­
fied: those who die on being burnt by fire (accidental) and
those' who are not cremated in fire.
73. Those who w'ere denied religious funeral rites and
(the reejuisite) sixteen Sraddhas get satisfaction by offering
oblation at Ghrtakulya (i.e. Krtakrtya)
74. If libations are offered in Madhusrava all these derive
satisfaction: those who die without male issues or heir for offering
libations.
75. To those who meet with unnatural death or are killed
by thieves, through lightning strokes or by drowning in water
Sraddha can be offered here and that yields good goal.
76. Those who commit misdeeds and commit suicide also
derive satisfaction (of redemption) through balls of rice of­
fered at Sivagaya.
77. The balls of rice offered here to the dead ancestors
of father’s Gotra and mother’s side, shall become the yielders
of everlasting satisfaction.
78. If libations are offered at Vrsabhadhvaja Tirtha, those
who die among the relatives on wife’s side or on friend’s side
 128 Skanda Purdna

also derive satisfaction.

79. Whether the dead ones belong to the families of
Brahman as, Ksatriyas, Vaisyas, Sfidras or Antyajas, if their names
are uttered and offerings are made, they beconfe redeemed.
80 Through offering libations in the Kapiladharika TTrtha
all these are lifted to higher status: those who die during trans­
migration among brutes or those who become ghosts and vampires.
81. If libations are offered in Madhusravas, the Pitrs who
are leborn among men in the mortal world become celestial
beings
82. If libations are offered in the Vrsabhadhvaja Tirtha,
those Pitrs who, through Punyas, have gone to the celestial
world and assumed the form of Devas, go to Brahmaloka.
83. This Tirtha is full ol milk in Krtayuga; full of honey
in Treta, full of ghee in Dvapara and full of water in Kali age.
84-86. This Tirtha should be known as auspicious though
it is beyond the frontiers. Within Varanasi this is very excellent
due to my close presence. Since my banner with the emblem
of a bidl was observed by the men staying in Kasi, C) grand­
fathers, I shall stay here under the name of Vrsabhadhvaja in
the company of Pitamaha (Brahma), Gadadhara, Ravi and the
attendants for your satisfaction, О grandfathers.

87. Even as, with these words, the Bull-bannered Lord

was granting boons to the grandfathers, Nandin came there,
bowed down to the Lord and submitted:

Nandikesvara said:
88-94. The chariot has been kept ready. May the victory
procession start. There are eight lions there (i.e. Miilaprakrti
and the seven Tattvas beginning with Mahat). There are eight
splendid bulls (eight Dhatus—constituents of the body). Eight
elephants (those of the quarters) shine there. There are eight
fast horses (Citta, Ahamkara, Buddhi and five sense-organs).
The controlling mind with whip in hand is seated there. The
chariot poles are Gahga and Yamuna. Mornings and evenings
are the two wheels presided over by Pavana (Wind-god). The
clean umbrella is the region of heaven, (.lusters of stars constitute
the nails. Serpents are the binding cords. Srutis are the path­
 IV.ii.62.95-106 129

finders. Smrtis are the protecting chariot-fenders. Daksina is

the firm yoke. Makhas (Sacrifices) are the guards. Pranava is
the seat. Gayatri is the footstool. The Vyahrtis with the ancillaries
are the series of steps. The Sun and the Moon are the per­
petual gatekeepers. Agni is the snout-like projection, shaped
like an alligator. Moonlight constitutes the chariot-ground.
Mahameru is the flagstaff. The lustre of the Sun is the banner.
The Goddess of Speech herself is the holder of chariot.

Skanda said:
95-98. The Lord of Devas, the Consort ofUma, was informed
thus by Sailadi (Nandikesvara). The eight divine Mother s performed
the Nirajana rite Thereupon the Pinaka-wielding Lord stood
up supported by the hands of Sarrigin (Visnu). The sound of
the divine music al instruments filled the space between heaven
and earth It was heightened by the Caranas who sang auspicious
songs. The quarters became deafened by that divine sound. As
though summoned by it, the residents of all the worlds around
came there.
99. The Devas were thirty-three crores in number; the
Ganas were one crore and two hundred thousand; there were
nine crores of Camundas and one crore Bhairavls.
100. Right crores of highly powerful followers of mine came
there; they were six-faced, Kumaras and peacock-vehicled.
101. Seven crores of elephant-faced gods with huge bellies
came there in great speed. Wielding shining axes in their hands,
they are reputed to be obstacles unto obstacles.
102. Eighty-six thousand sages expounding the Vedas came
there. There were as many householders too.
103. There were three crores of serpents residing in the
nether regions; two crores of each of these—the Danavas and
the Daityas of auspicious souls.
104. There were eight million Gandharvas; Yaksas and Raksasas
were half a crore (five million). Vidyadharas were two million
and one hundred thousand.
105. There were sixty thousand celestial damsels of great
splendour, eight hundred thousand Goinatrs (Cow-mothers)
and six hundred thousand Suparnas.
106. The seven Oceans came there proffering different
 I'M) Skanda Purana

kinds of jewels. There were fifty-three thousand Rivers.

107. Flight thousand Mountains, three hundred Vanaspatis
(varieties of trees and herbs) and eight Diggajas#(elephants
supporting the quarters) came to the place where the Pinaka-
yielding Lord was present.
108. Accompanied by these and eulogized everywhere there
the contented Lord Srikantha rode in the chariot and entered
the auspicious KasT.
109. Ac companied by the Daughter of Lord of Mountains,
the Three-eyed Lord, the abode of joys, the mine of bliss saw
Kasi which is far better than even heaven.

Skanda said:
110. By listening to this meritorious narrative that destroys
the sins of ten million births, by reading it and by making it
read (by others) one shall attain identity with Siva.
111. Particularly during the Sraddha period this should be
assiduously read. That Sraddha shall be everlasting and ex­
tremely pleasing to the Pitrs.
112. By reading the greatness of Vrsabhadhvaja (Tirtha)
in the presence of Siva everyday for a year, a man without a
son will beget a son.
113. The story of the grand entry into Kasi of Visvesvara
that has been narrated is certainly the seed of the bulbous root
of great bliss.
114. After joyously reading this narrative one should enter
a new house. There is no doubt in this that he will be the
enjoyer of every kind of happiness.
115. This excellent narrative causes delight unto the three
worlds. Merely by listening to this Visvesvara becomes pleased.
116. Since the Lord had the great acquisition of what was
unobtainable, the narrative named Kaslpravesa is an excellent
Japya (holy text to be recited).
 IV.ii.63. М 2 131

CHAPTER SIXTYTHREK

The Story of Jyesihesa

Aga stya said:

1. О Slayer of Taraka, tell me what was done by Purari
(Siva) after seeing KasI that gives delight to the eyes and was
attained as fulfilment of his highly cherished desires.

Skanda said:
2. О husband of a chaste lady (Lopamudra), О Agastya,
listen, I shall tell you everything in full. KasI was made a guest
of his vision (i.e. attained) with great eagerness by the Moon-
crested Lord.
3. Thereafter, Jaiglsavya, an excellent sage, was seen living
within a cave by Lord Saravajria (Siva) whose mind is very
affectionate towards his devotees.
4-5. Ever since the day Rudra set out to the Mandara mountain
riding on the Lord of Bulls along with the Daughter of the
Mountain, О Pot-born One, the blessed Jaiglsavya of great intellect
took a firm resolve:
(>. ll shall take in even a drop of water only when I shall
be able to see the louts-like feet of the Thiee-eyed Lord.’
7. О sage, perhaps due to his Yogic Dharana power or
due to Sambhu's grace, Yogi Jaigisavya managed to suivive
without eating and without drinking.
8. None else but only Sarnbhu knew this fact. For the
same reason as soon as he returned from that place (Mandara),
the Lord of Pramathas came fheie at the outset.
9. Hence men should perform great religious festival
there on the fourteenth day in the bright half of the month
of Jyestha or when Monday coincides with Anuradha Star.
10. Therefore, that spot in KasI became a very important
place of pilgrimage according merit. There the Linga named
Jyesthesvara manifested itself.
1]. Just as darkness vanishes as soon as the Sun rises, so
sin incurred in the course of a hundred births is destroyed
instantaneously as soon as the Linga is seen by men.
12. If a man takes his holy bath injyesthavapl, offers libations
 132 Skanda Purdna

to the ancestors and visits Jyesthesvara, he is not reborn on the

earth thereafter.
13. There very near Jyesthesvara Gaun who bestows all
spiritual powers all-round, appeared as Jyestha and Srestha.
14. For the sake of increase in wealth, a great festival
should be celebrated there on the eighth day in the bright half
of the month of Jyestha and the devotees should keep awake
during the night.
15. A woman who plunges herself into the Jyesthavapi
and bows down to Jyestha Gaun shall enjoy conjugal bliss and
great fortune.
16. Since Sambhu himself made his stay there at that
spot, the great Linga there became well-known thereafter as
Nivasesa.
17. By resorting to Nivasesvara Linga riches of all kinds
abide in the house at every step.
IK After performing Sraddha in accordance with the
injunctions in Jyestha Sthana, a most excellent man gives ex­
cellent satisfaction to the Pitrs.
19. By making many gilts in accordance with his capacity
in the Jyestha Tirtha in Kasi. a man attains excellent heaven
and salvation as well.
20. At the outset, Jyesthesvara should be worshipped in
Kasi by men who seek welfare. Then Jyestha Gaurl should be
worshipped by men who desire to attain the state of being the
most excellent one among all.
21. Thereafter, calling Nandin, Dhurjati, the storehouse
of mercy, spoke these words even as all the Devas were listen­
ing:

I warn said:
22. О son of Silada, there is a beautiful cave here; you
enter it quickly; therein stays my devotee, Sage Jaiglsavya.
23 He practises great observances and restraints. Only
the skin, bones and sinews are left of him. Fetch unto me my
devotee, steadfast in his resolve to see me.
24. Ever since 1 left Kasi and went to Mandara, a most
beautiful (mountain), he has observed great restraints and has
stopped taking in food.
IV.ii.63.25-35 133

25. Take this toy-lotus which will nourish him like nectar.
Touch his limbs with this which will cause excellent nourishment.

26. Thereupon, Nantiin took that toy-lotus of the Lord,

bowed down to the Lord ol the chiefs of Devas and entered
the deep cave.
27. On seeing him with his mind fixed in the Dharana
state and the limbs dried up in the fire of austerities, Nandin
touched him with the lotus.
28. At the very touch of that lotus, that eminent Yogin
became happy and fresh like a frog in a crevice at the end of
summer, due to the association (touch) of rain.
29. Then Nandin immediately took the great sage with
him, bowed down in front of the Lord of Devas and made him
(the sage) fall at his feet.
30. Seeing Sankara in front, Jaigisavya became bewildered.
He bowed down to the Lord with the Daughter of the Moun­
tain resting on his left side.
31. After prostrating himself like a log of wood on the
ground and rolling round, the sage eulogized the moon-crested
Lord with great devotion.

Jaigisavya, said:

{Prayer by Jaigisavya)
32. Obeisance to Siva, the quiescent, omniscient Lord of
auspicious soul, the bulbous root (concentrated form) of the
bliss of the universe, the cause of supreme delight!
33. (Obeisance) to the Lord endowed with form, without
form and having different forms; to the three-cyed Lord eulogized
by Vidhi (Brahma) and Visnu; to the cause of extreme bless­
edness.
34. Obeisance to you, the stationary one; obeisance to
you, the mobile one; obeisance to you, the soul of all. Hail to
you, the supreme soul!
35. Obeisance to the Lord covetable to the three worlds;
to the Lord who burned down the physical form of Kama;
obeisance to the Lord according special significance to things,
to the entire (creation); obeisance to you having Sesa as your
bracelet.
 134 Skanda Purana

36. Bow to you, О Srikantha; obeisance to you having

poison sticking to the throat; obeisance to the Lord whose feet
are venerable unto Vaikuntha (Visnu); obeisance to the Lord
of unobstructed prowess.
37. Obeisance to the Lord half of whose body is taken
over by Sakti; obeisance to the Lord without physical form; to
the Lord having excellent physical form; to the lord who prevents
further acquisition of a body by an embodied soul when bowed
down to even once.
38. Obeisance to the Lord identified with Kala (Time);
to Kalakala (‘Slayer of god of Death’); to the Lord who de­
voured the poison Kalaktita; to the Lord having serpents for
the sacred thread; to the Lord wearing serpents as ornaments.
39. Obeisance to you, О Khandapara.su (Siva); obeisance
to the Lord wearing (on his head) the crescent moon; to the
Lord who dispels the misery of everyone; to the Lord equipped
with sword and shield.
40 Obeisance to the Lord sung about by Devas; to the
Lord having the waves of Ganga serving tfie purpose of a garland;
to the consent of Gauri; to the Lord of the mountain; to Ginsa;
to the begetter of Guha.
41 Obeisance to the Lord having the crescent moon for
his excellent ornament; to the Loid having the moon, the sun
and fire as e)es; obeisance to you, О Lord with hides for robes;
obeisance to you the quarters-clad (nude one*).
42. To the Lord of the universe, to the elderly one, to
you the dispeller of birth and old age; obeisance to the enlivener;
obeisance to you, the dispeller of the sins of those who mutter
piayers repeatedly
43. Obeisance to the Lord holding the Darnaru (a hand-
drum) in his hands; obeisance to you having the bow in the
hand; obeisance to you the three-eyed one; obeisance to you,
the eye of the universe.
44. Obeisance to the Lord holding the trident, О holder
of Ganga of the triple stream (flowing through three worlds);
to the over-lord of the heaven, praised in all the three Vedas.
45. (Obeisance) to the Lord identified with the three
Vedas; to the satisfied one; to the bestower of satisfaction on
the devotees. Obeisance to you, the initiated one; obeisance
to you, the Lord of Devas.
 IV.ii.63.46-57 135

46. O beisance to you, the Lord who have taken away all
the sins completely; to the long-visioned one; to the Lord staying
far off; to the Lord difficult o f access; to the destroyer o f
defects.
47. О lord, О holder o f the digits o f the m oon; to the
Lord accessible only to those who are free from defects; obeisance
to you, О Dhurjati, О Lord fond o f D hattura flowers.
48. O beisance to the intelligent one, the righteous one;
obeisance to you, the protector o f piety. О blue-throated Lord,
obeisance to you; obeisance to you o f red-blue com plexion.
49. О Lord who fill with (endow with) prosperity and
abundance o f the three worlds, those who merely rem em ber
your nam es; obeisance to the Lord o f Pram athas; to the Lord
holding the Pinaka in the raised hand.
50. O beisance to the Lord o f Pasus (individual souls); to
the Lord releasing the souls from bondage; to the Lord removing
great sins even when only the nam es are uttered.
51. (O beisance) to the Lord beyond the Para (Unm anifest);
to the Lord who redeem s persons; to the Lord beyond cause
and effect. O beisan ce to the L o rd whose acts are beyond
com prehension; to the Lord whose stories are very sacred.
52. O beisance to Vamadeva; to the Lord half o f whose
body is fem ale; to the Lord moving about on a bull; obeisance
to Bharga; to Bhlm a and to the remover o f the fear o f those
who bow down.
53. O beisance to Bhava; to the destroyer o f worldly exist­
ence; obeisance to the Lord o f living beings. О great Lord,
obeisance to you; О M ahesa, О Lord o f splendours.
54. O beisance to the consort o f M fdani; obeisance to you,
the con qu eror o f Death; obeisance to you, the destroyer o f
(D aksa’s) sacrifice; to the Lord o f whom the king o f Yak$as is
a favourite.
55. T o the perform er o f Yajna; to the bestower o f the
fruit o f Yajnas; obeisance to Rudra; to the Lord o f Rudras; to
the Lord who rejects despicable cooked food; to you, О bestower
o f fortune.
56. O beisance to the trident-bearing Lord; to the perm a­
nent lord; to the Lord moving about in the crem ation ground;
to the lover o f £iva; obeisance to £arva, the om niscient one.
57. O beisances to Нага, forbearance incarnate, О forgiver;
136 Skanda Purdna

to you identified with Ksetrajna (individual soul); to one who

is powerful; to the destroyer o f Ksiti (E arth ); obeisance to you,
fair-com plexioned as milk.
58. O beisance to you, О slayer o f Andhaka; to the Lord
devoid o f beginning and end; to the sustainer o f the earth; to
!sa who is eulogized by Indra and U pendra (Visnu).
59. O beisance to the lover o f Um a; obeisance to you, О
U gra (fierce on e); to U rdhvaretas (o f sublim ated sexual urge
i.e. who have controlled sexual energy); to the Lord having a
single form ; to the single one, whose form is great prosperity.
60. O beisance tp you o f infinite capacity for action. O bei­
sance to the consort of Ambika. You are O m kara, Vasatkara
and you alone are the three worlds, viz. Bhuh, Bhuvah and
Svah.
61. О Lord o f Uma, you are all that exist here, visible or
invisible. I do not know how to pray; you alone are one who
enables the eulogizer to pray.
62. You are the person to be addressed; you are the speaker;
you alone are the speech; I bow down to you, О M ahadeva; I
do not know anyone else; О M ahesvara, I do not eulogize
anyone else.
63. О C onsort o f GaurT, I do not bow down to anyone
else; О Siva, I do not utter anyone else’s nam e; I am dum b in
regard to the expression o f an oth er’s nam e; I am d e af is respect
to listening to an oth er’s story.
64. I am lame in regard to the act o f approach ing an­
other (god) and blind in looking up to anyone else. You are
the only lord; you are the only creator.
65. You alone are the protector and the annihilator. Diversity
is a m isconception o f the ignorant. Hence you alone are the
refuge more and more, again and again.
66-67. О Mahesvara, lift me up drowning in the ocean o f
worldly existence.

After eulogizing M ahesana thus, Jaigi$avya, the great sage,

kept quiet before Sthanu (Siva) like a pillar.
On hearing this prayer o f the sage, the Lord adorned with
the m oon, becam e delighted and said to the sage, “Ask for a
b o o n .”
 IV.ii.63.68-80 137

Ja ig isa v y a sa id :

68. If the Lord o f Devas is pleased, О Lord o f Bhavani,

О bestower o f the remote (inaccessible) status (M oksa), let me
not be far o ff from your lotus-like feet. •
69. О Lord, this is another boon which should be given
without hesitation: May there be your presence in the Lihga
installed by me.

Isv ara sa id :

70. О blessed Jaigisavya, О sinless one, may everything

m entioned by you take place. Further, I shall grant you another
desirable boon.
71. The Yogasastra that will facilitate the achievem ent o f
salvation is passed on to you. You will be the forem ost Yogacarya
am ong all Yogins.
72. О ascetic, with my favour, you will understand cor­
rectly the secret o f Yogavidya whereby you will attain salvation.
73. You will be my devotee devoid o f old age and death
like Nandin, Bhrrigin and Som anandin.
74. There are many Vratas; there are many varieties o f
holy observances and restraints. There are many kinds o f aus­
terities and there are many types o f D an as.
75. There are many ways of attaining the good and destroying
sins. But greater than everything else is the holy observance
practised by you.
76. This is the greatest holy observance that food is taken
in only after seeing me. If anything is eaten without seeing and
visiting me, it m eans only consum ption o f sin.
77. He who takes in leaves, fruits or flowers without wor­
shipping (me) shall becom e deluded with the regular intake
o f sem en (as food) for twenty-one births.
78. O ther Niyamas and Yamas do not deserve even a six­
teenth part o f the great holy observance practised by you.
79. H enceforth you will be near the feet o f mine in every
respect forever. Hence there itself you will certainly attain the
glory o f ultimate salvation.
80. The Lihga nam ed Jaigisavyesvara in KasI shall be the
most precious o f all. There is no doubt in this that after serving
(that Lihga) for three years one will attain Yoga.
 138 Skanda Purana

81. With my blessings, a devotee eagerly en gaged in prac­

tising Yoga after entering the cave o f Jaigl$avya, shall attain the
desired fulfilm ent within six months.
82. This Linga o f yours should be assiduously w orshipped
and the beautiful cave should be visited by devotees who desire
the greatest achievem ent.
83. H ence in this Jye$thesvara Ksetra, your L in ga that
yields all spiritual powers will, on being seen, touched and
w orshipped, destroy m asses o f sins.
84. If &ivayogins are fed in this Jye$(hesvara K$etra the
benefit th ereof shall be that o f feeding ten m illions for each
one (o f the Yogins so fed).
85. Jaigl$avyesvara Linga should be assiduously guarded,
especially in the Kali age, from those o f perverted intellect.
86. О ascetic, I shall make my presence felt in this Lihga
forever, in order to bestow Yogic powers on the aspirants.
87.. Listen, О blessed Jaigl$avya, I shall grant another boon.
T he prayer com posed and recited by you will be highly con­
ducive to the achievem ent o f Yogic power.
88. It will subdue great sins; it will increase great merits;
it will suppress all great fears; it will increase great devotion.
89-91. N othing is im possible to attain through the recita­
tion o f this prayer. H ence it should be assiduously recited by
excellen t aspirants.

After granting this boon to him, the sm iling destroyer o f

Kam a turned towards the Brahm anas residing in the holy spot
who had assem bled there.

Sk an d a sa id :

By listening to this unparalleled narrative assiduously a sensible

m an becom es free from sins. That man is never torm ented by
calam ities.
IV.ii.64. M l 139

CHAPTER SIXTYFOUR

The Secret o f Jyetfhesvara

A gastya sa id :

1-2. О Six-faced O ne, what did the Brahm anas say on see­
ing Sam bhu? T ell me also what different Lingas are there.
What m iracle happen ed in the highly m eritorious holy spot
Jyesthasthana much appreciated by the Lord o f the Devas? Tell
me, О Six-faced One.

Sk an d a replied:

3. Listen, О Agastya. I shall tell you what has been asked

by you. In deference to Brahm a, the Lord went to M ountain
M andara.
4. T hen those Brahm anas, the sinless Sannyasins o f the
holy spot (com pelled to) desist from accepting monetary gifts,
becam e bereft o f support.
5. They sustained themselves with bulbous roots etc. Dig­
ging incessantly the ground with the tips o f thick sticks, they
created a beautiful pond nam ed Dandakhata.
6. A round that holy Tlrtha, they installed many great Lingas.
E ager to propitiate M ahesa, they assiduously perform ed pen­
ance.
7. Always sm eared with holy ash and w earing Rudrak$a,
they were ever engaged in the adoration o f Lingas. They regu­
larly repeated the Satarudriya passages also.
8. О sage, when they heard o f the return o f the Lord o f
Devas, though they were lean due to austerities, they becam e
filled with pleasure.
9. Five thousan d B rah m anas who were practisin g severe
austerities, cam e from Dandakhata, the great Tlrtha, for the
vision o f the Lord.
10. From the holy sp o t n am ed M andakinl T lrth a the
Brahm anas engaged in Pasupata Vrata, solely propitiating £iva,
cam e there in a body num bering ten thousand.
11. T en thousand three hundred sages reached there from
H am sa Tlrtha. O ne thousand two hundred cam e from the T lrtha
o f Durvasas.
 , ._ Skanda Purdna
140

12. Six thousand Brahmanas came from M atsyodari; seven

hundred came from Kapalamocana.
13. One thousand two hundred came from the Tlrtha
named Rnamocana. О sage, five thousand came frt)m Vaitaranl.
14. From the holy pit named Prthudaka caused to be dug
by King Prthu, one thousand three hundred Brahmanas set
off.
15. From the holy pit named after the celestial damsel
Menaka, two hundred came. From UrvasI Kunda one thousand
two hundred came.
16. Similarly from Airavata Kunda three hundred Brahmanas
came. From Gandharvapsaras Tlrtha, nine hundred Brahmanas
came.
17. From Vrsesa Tlrtha, three hundred ninety came. From
Yaksini Kunda came one thousand three hundred.
18. From Laksmi Tlrtha came one thousand six hun­
dred. Seven thousand excellent Brahm anas came from
Pisacamocana.
19. From Pitr Kunda, a few more than a hundred came;
From Dhruva Tlrtha, six hundred; five hundred from Manasa
Saras.
20. From Vasukihrada ten thousand Brahmanas came. Simi­
larly from Janaki Kunda eight hundred Brahmanas came to see
the Lord.
21. They all came to the Lord of KasI, the bestower of
supreme bliss. Similarly from Gautama Kunda nine hundred
Brahmanas came.
22. From the Durgatisamhartr Tlrtha one thousand one
hundred Brahmanas came there to see the Lord, Consort of
Uma.
23. О Pot-born One, the Brahmanas residing on the banks
of Gariga from the confluence of Asi till the Sarigamesvara
Tlrtha, came there.
24. Eighteen thousand five hundred fifty-five Brahmanas
came there from the banks of Ganga.
25-26. With auspicious Suktas (hymns) Sambhu was eulo­
gized by the Brahmanas shouting slogans of victory. They had
wet rice-grains and Durva grass, flowers and fruits and garlands
of fragrant flowers in their hands. He was bowed down to
repeatedly. After granting them freedom from fear, Sambhu
IV.ii.64.27-40 141

gladly enquired after their welfare.

27. T h ereafter with the hands jo in e d in reverence, the
B rahm anas said: “O Lord, to us the residents o f the holy spot,
there is always increase in happiness and welfare.
28. Particularly you have been m ade visible to our eyes,
you whose real form even the Srutis did not know really.
29-30. T hose who are averse to your holy spot will not
have happiness at any time. All the fourteen worlds will always
turn away their faces from them. О Lord who have serpents
as bracelets, if Kasi is always in the Hearts o f people, the poison
o f the serp en t o f worldly existence will not be effective in
regard to them anywhere.
31. T he two-syllabled M antra K A -Sl is the jew el which de­
stroys rebirth (i.e. leads to M oksa). How can then be the negation
o f welfare, if it is retained in the throat?
32. He who always drinks the nectar in the form o f the
two-syllables KA -Sl, gives up (six) changes such as old age and
becom es im m ortal and liberated.
33. He by whom the pair o f syllables acting as nectar unto
the ears, namely, K A -Sl has been heard never hears the story
arising from conception.
34. If the dust o f Kasi, being wafted by the wind, were to
fall on a head, that head becom es characterised by the digit
o f the m oon, О M oon-crested Lord.
35. Even if casually, A nandakanana were to com e within
the range o f the vision o f people, they are not reborn here
(and hence) they never see the crem ation ground.
36. If anyone were to repeat this great M antra, namely
K a si , while moving about, standing, sleeping or walking, he
becom es free from fear.
37. If the two B tjdksaras Ka-sl ( KA is the Bija o f Kam a and
SA is the Bija o f Sri) were to be retained in the heart, all the
Karm abljas (seeds o f Karmas) becom e ineffective in regard to
him.
38. If anyone were to die m uttering KasI-Kasi-KasI even
while staying elsewhere, salvation shines in front o f him.
39. This Kasi is weal incarnate. О Bhava, you are the weal
in person. T he triple stream G anga is the form o f weal. This
triad o f weal exists nowhere else.”
40. On hearing these words fully expressive o f devotion
 142 Skanda Parana

to the holy spot from the Brahmanas, Нага, the lover of the
D aughter o f the M ountain, becam e highly pleased.
41. The Lord, delighted within, said: “Blessed are you, О
excellent Brahm anas, since you have such a devotion to my
holy place o f excessive sanctity.
42. I know that you have all becom e fully endowed with
Sattva Guna by resorting to this holy spot, free from R a ja s and
Tcm as and hence capable o f crossing the ocean o f worldly
existence.
43. Those who are devotees o f Varanasi are certainly my
devotees. They are certainly living-liberated ones, the objects
o f the benign glances o f the glory o f salvation.
44. Those by whom the m eanest o f creatures stationed in
Kasi, has been antagonized, have actually antagonized the entire
earth along with me.
45. He who rejoices on hearing the eulogy o f Varanasi
has actually congratulated joyously the entire cosmic egg.
46. Those men who reside in this A nandakanana are free
from sins. They will reside within my mind.
47. Those who stay in my holy spot and do devotional acts
unto me, those who bear the distinguishing marks o f my devotees,
only to them do I im part the means o f salvation.
48. I do not im part to them (salvation), to those who
neither stay here, nor are devoted unto me, nor bear the sig­
nificant marks.
49. If Kasi, the city o f salvation, shines in the hearts o f
people, they shine before me and are enveloped by the glory
o f salvation.
50. Those to whom this Kasi, the glory o f salvation, does
not appeal are undoubtedly fallen ones, inferior to those who
desire the glory o f heavenly pleasures.
51. The four aims o f life o f those who eagerly wish for
Kasi, shall stand in front o f them like servants, О Brahm anas,
with my favour.
52. I am the blazing fire o f forest in the A nandakanana
here. I burn down the seeds o f Karmas o f the creatures; I do
not let them grow.
53. One should always stay in Kasi. I should be adored
assiduously. Kali and Kala should be overcome. The lady Mukti
(Salvation) should be enjoyed.
IV.ii.64.54-65
143

54. Even after reaching Kasi, a man o f evil intellect, who

does not serve me properly (will find) that the glory o f salva­
tion though within the grasp o f his hands, perishes quickly.
55. Blessed are you Brahm anas, residents o f Kasi, noted
prom inently for devotion. I am not far from your thoughts nor
is so Kasika.
56. What boon should be given to you here? Choose it
from me as you please, since you, the Sannyasins o f the holy
spot, are my favourites.

57. On im bibing the nectar em anating from the ocean o f

milk o f the mouth o f M ahesana, all the Brahm anas becam e
satisfied. They chose an excellent boon.

The Brahmanas said:

58. О om niscient M ahesana, consort o f Uma, this is our
boon. Kasi, the dispeller o f the distress o f the worldly exist­
ence, should never be abandoned by you.
59. In view o f the prayer o f the Brahm anas let not any
curse pronounced by anyone be an obstacles unto salvation, at
any time; let is not be effective in Kasi.
60. Let our devotion to the pair o f your lotus-like feet be
unaffected by the opposing pairs o f entities. Let our stay in
Kasi be continuous till death.
61. O f what avail is another boon. This boon itself should
be given to us. But, note, О Slayer o f Andhaka, still we shall
choose another boon.
62. Let there be your presence in the Lingas as your rep­
resentation installed by us, purified by the devotion unto you.

63. On hearing these utterances o f those Brahm anas the

Pinaka-wielding L ord said: “So be it”: and another boon was
also granted, namely “You will be endowed with know ledge.”
64. The Lord o f Devas said further: “O Brahm anas, listen.
I shall tell you what is beneficial to you. Let it be certainly
carried out.
65. The north-flowing river (GaAga) should always be re­
sorted to. The Linga should be assiduously adored. Self-control,
offering gifts and com passion for others should be practised
 144 Skanda Purdna

always by those who desire salvation.

66. This alone is mentioned as the secret of the inhabitants
of the holy spot. Thoughts for others* welfare should be en­
tertained. Words causing grief and affliction should not be
uttered.
67. Sins should not be committed here by persons desir­
ous of eminence, since good and evil deeds committed here
are everlasting.
68. The sin committed elsewhere perishes in Kasi. The
sin committed in Varanasi perishes in Antargeha (Inner sanc­
tum Sanctorum of Kasi).
69. The sin committed in Antargeha causes Paisacya (state
of being a vampire) and downfall in hell. If the sin is commit­
ted outside, the attainment of vampirehood and hell goes away
(after entering Antargeha).
OR: If a man commits a sin within Antargrha and goes (out
of Varanasi), he gets the vampirehood and hell.
70. A Karma done in Kasi is not wiped off even in crores
of Kalpas, but to those who die here Rudrapisacatva happens
for thirty thousand (divine years).
71-72. If a person staying in Kasi is always engaged in
sinful activities, he attains the species of Pisacas continuing for
thirty thousand years. Thereafter he continues to stay here. He
will attain excellent knowledge. Therefore, when knowledge is
attained, he will attain perfect salvation.
73. In the case of those who commit sins here, but die
elsewhere, I shall tell you the goal reached by them. Listen,
О Brahmanas.
74. There are some Ganas of mine called Yamas. They
are ferocious and hideous in forms. At the outset they put evil­
doersof the holy spot in a crucible and blow.
75. Thereafter, in rainy season they take the persons of
evil action to the eastern marshy places rarely accessible (to
others). They then put them in the vast expanse of water.
76. They are bitten day and night by winged leeches,
aquatic reptiles and mosquitoes that cannot be warded off.
77. Thereafter in the season of winter, they are taken to
the Himalaya mountain. They deprived of food and clothing,
are subjected to great distress day and night.
78. Thereafter, in summer season, they are kept in desert
IV.ii.64.79-92 145

region devoid of water and vagetation. They are (continuously)

kept thirsty and scorched by the rays of the sun.
79. They are tortured and harassed by the ferocious Ganas
all-round in this manner for an unlimited period of time and
ultimately brought here.
80-81. Those Yamas convey the information to the pres­
ence of Kalaraja. Inspecting them Kalaraja reminds them of
their sinful actions. He unites them with other Rudrapisacas
keeping them naked, distressed by hunger and thirst and having
the skins at the belly and back touching each other.
82. Thereafter, those Rudrapisacas continue to be the
attendants of Bhairava and endure much fatigue arising from
the severity of hunger and thirst.
83-84. Occasionally they get some food and that too
contaminated with blood. Thus, they remain there in an exces­
sively miserable condition for a period of thirty thousand years.
With cords round their necks, they are taken around the impaling
stake in the cremation ground. Although very thirsty, they do
not get any opportunity to even touch water.
85. When ultimately at the sight of Kalabhairava their
sins become destroyed, they are born here itself and become
liberated at my behest.
86. Hence one should not feel drawn towards sinful ac­
tivities, thoughts and utterances. Those who desire to attain
great benefit, should always abide by the path of purity.
87. No sinner dying in Avimukta falls into hell. With my
favour, he attains the greatest goal (Moksa).
88. If my devotee of excellent holy vows observes fast, he
will not return (to the worldly existence) even in the course
of a hundred crores of Kalpas.
89. Realizing that the life of human beings is not perma­
nent and it is full of sins, Avimukta should always be resorted
to. It causes release from the fear of worldly existence.
90. Excepting the city of Varanasi that suppresses all sins,
I do not see any other means of expiation in the Kali age for
the creatures.
91. Whatever sin has been incurred and accumulated in
the course of thousands of previous births, becomes dispelled
entirely as soon as one enters Avimukta.
92. On death here itself the greatest salvation is-obtained, -
 146 Skanda Purdna

which the Yogin is likely to get after practisin g Yoga in the

course o f thousands o f births.
93. A n im als o f the low er strata having their habitation in
Avimukta attain the greatest goal (Moksa) after jn e e tin g with
death in due course.
94. Those deluded ones enveloped in darkness (ignorance)
who do not resort to Avimukta, frequently stay in the midst o f
faeces, urine and seminal fluid (in the womb).
95. If a sensible man reaches Avimukta and installs a Linga,
he has no rebirth even in the course o f hundreds o f crores o f
Kalpas.
96. Certain indeed is the downfall o f planets, constella­
tions and stars in the course o f time. But there is no problem
o f a downfall in the case o f those who die in Avimukta.
97. After committing murder o f a Brahmana, if one later
repents and gains mental control and meets with his death in
Kasi, he undoubtedly becomes liberated.
98. Chaste women with mental purity and concentration
due to devotion unto me, attain the greatest goal, О Brahmanas,
if they die in Avimukta.
99. О excellent Brahmanas, at the time of death I myself
impart Taraka Brahman whereby an em bodied soul becom es
identical with that (Suprem e Soul).
100. Nowhere else does anyone attain Mok§a like my devo­
tee here itself, with the mind centred round me and all his
activities dedicated to me.
101. After realizing that death is certain and inevitable,
return (to life) is full o f misery and every created thing is
unsteady (i.e. what comes surely goes away) one should resort
to Kasi.
102. The Glory o f Salvation will resort to those men o f
pure intellect by whom K lsi is resorted to in thought, word
and deed.
103. It is as good as the entire three worlds including me
have been pleased by him, if a person could please at least a
single person residing in Ka$i through wealth legitim ately
earned.
104. If a meritorious soul propitiates a man o f the City o f
Salvation, through abundance, by granting (four) aims o f life,
О Brahmanas, I too propitiate him.
IV.ii.64.105-118
147

105. T h e saintly king Divodasa, righteously protecting Kasi,

has attained my region along with his physical body. T here is
no return from that region.
106. H ere within a single birth, Yoga, knowledge and sal­
vation (are attained). H ence after reaching Avimukta one should
not go to another penance-grove.
107. After fully com prehending that salvation is difficult
to attain, and the worldly existence excessively terrible, one
should hit (o n e ’s) feet with a stone and wait for Kala, here.
108. When men o f defiled intellect leave Avimukta and go
elsew here, B hutas (living beings, spirits) will laugh clapping
the hands together (at that).
109. Which creature will be mentally inclined to go out
after com ing to the m eritorious Varanasi, the m ost excellent
holy spot?
110. The benefit obtained by men through M ah d dan as (most
valuable gifts) elsewhere is obtained when (only) a KakinI (20
Varatikas, lA (one fourth o f a Pana) is given away in Avimukta.
111. O ne man may worship a Linga. Another may perform
pen an ce. Between these two, he who worships the L in ga is
superior.
112. O ne has duly gifted away a crore o f cows in the other
holy spots. T he other stays in Kasi for a single day. Between
these two, the resident o f Kasi is better.
113. T he benefit that is obtained by feed in g a crore o f
B rahm anas elsewhere, can be obtained if a single person is fed
in V aranasi.
114. Giving alms in Kasi shall be on a par with T ulapuru$adana
(giving things equal in weight o f the devotee as a gift) on
Sannihati in Kuruk$etra when there is solar eclipse.
115. H ere my great lum inous splendour is established from
Patala. It has gone beyond the seven worlds. The infinite firmament
has taken the form o f Linga.
l i b . It is certain that those who rem em ber my Avimukta
L h ga even at an extrem ity o f the earth, are liberated from
great sins.
117. O ne by whom I am seen, touched and w orshipped in
this holy spot, acquires T arak a Jn a n a . He is not reborn.
118. O ne who worships me here but dies elsew here, at­
tains me in the next birth. He will then be liberated .”
 148 Skanda Purana

119. After telling the greatness of the holy spot before the
Brahmanas, Нага vanished there itself even as they were watching.
120. Those Brahmanas too, after seeing the #Three-eyed
Lord directly, became extremely delighted in their minds. They
then returned to their respective hermitages.
121. After thinking over the speech of Sambhu, the store­
house of mercy, the Brahmanas abandoned other activities and
worshipped the Lingas.

Skanda said:
122. By reading and causing the excellent narration of the
secret to be read, a faithful devotee becomes rid of the sins
and is honoured in the world of Siva.

CHAPTER SIXTYFIVE

Manifestation of Parasaresvarddi Lingas

Skanda said ’
1. О Pot-born One, the Lingas around Jyesthesvara are five
thousand in number. They are perfectly capable of according
spiritual powers to the sages.
2. The Parasaresvara Linga is a great Linga to the north
of Jyesthesa. Merely by seeing it, pure knowledge is gained.
3. There itself is the Linga called Mandavyesvara which
accords Siddhis. By visiting it, a man does not become evil-minded.
4. The Linga named Sarikaresa is there itself. It bestows
auspiciousness always. The Deity Bhrgunarayana there bestows
all spiritual powers on devotees.
5. The Linga named Jabalisvara there also accords great
Siddhis. If one visits it, one will never attain evil state or go to
hell.
6. Srestha Aditya (Excellent Sun-god) has been installed
there by Sage Sumantu. As a result of visiting it, the disease
of leprosy is cured.
7. Goddess Bhairavi there is named Bhlsana. She has a
IV.ii.65.8-24 149

terrible form. On being worshipped eagerly and fervently, she

destroys everything terrible.
8. The Linga of Upajanghani there liberates (the devotees)
from the bondage of Karmas. Devoutly resorted to by men, this
great Linga bestows spiritual powers within six months.
9. The Linga named Bharadvajesvara and Madrisvara are
excellent. These two are situated in one place and they should
be visited together by a person of meritorious soul.
10. О Pot-born One, the Linga installed by Aruni is also
there. By doing its service, one shall attain all prosperities.
11. There is a very beautiful Linga called Vajasaneya there.
By visiting it men shall attain the benefit of Vajapeya.

12-21. The Various Lihgas in the Holy Region around Jyestha

Sthdna:
Kanvesvara is the auspicious Linga, Katyayanesvara Linga,
Vamadevesvara Linga, Autathyesvara, the Linga named Haritesvara,
Galavesvara Linga, the Linga of Kumbhi of great merit,
Kausumesvara, Agnivarnesvara, Naidhruvesvara, Vatsesvara the
great Linga, Parnadesvara, Saktuprasthesvara Linga, Kanadesa,
another great linga there installed by Mandukayam, Babhraveyesvara
Linga, Silavrttlsvara, Cyavanesvara Linga, Salarikayanakesvara,
Kalindamesvara Linga, Akrodhanesvara Linga, Kapotavrttlsa Linga,
Kankesa, Kuntalesvara, Karithesvara, Kaholesa, the Linga adored
byTumbaru, Matangesa, Maruttesa, Magadheyesvara,Jatukamesvara
Linga, Jambukesvara, Jarudhlsa, Jalesa, Jalmesa, Jalakesvara—these
and other Lihgas number about five thousand. О Pot-born
One, if a man remembers, visits, touches, adores, bows down
to and eulogizes these auspicious Lihgas in the excessively
sacred Jyesthasthana, there arises no sin in him.

Skanda said:
22. О great sage, listen; I shall tell you what happened
here at the Jyesthasthana. It is destructive of sins.
23. Even as Mahesa was enjoying himself as he pleased
at Jyesthasthana, Siva too played eagerly games with her
ball.
24. She demonstrated the sprighthness of her limbs that
 150 Skanda Purdna

moved up and down. As the bees hovered round her, being

attracted by the fragrance o f her breath, her eyes becam e slightly
disturbed.
25. As her tresses o f hairs becam e loosened, the excellent
garland fell down and covered the ground. D rops o f perspira­
tion flowing down her cheeks washed away the lines o f cosm etic
painting and m ade her shine all the more.
26. The brilliance o f her body was com pletely revealed as
the upper cloth over her breasts was tossed about. The lotus­
like palm s o f the goddess becam e excessively red as she con­
tinuously beat the springing ball.
27-29. H er eyebrows seem ed to dance as her eyes closely
followed the ball. MrdanI, the beautiful m other o f the uni­
verse, was playing thus and she was seen by the Ditijas (dem ons)
nam ed Vidala and U tpala who happened to go through the
firm am ent. They were extremely haughty, due to the boons
they had received from Brahma. They were so mighty that they
considered all the men in all the three worlds as worthless as
grass. In fact, they were caught within the range o f vision o f
the god o f Death present nearby.
30. Afflicted by the god o f Love, they were eager to abduct
the goddess and hence they quickly descended from the sky,
resorting to sorcery.
31-32. In the guise o f the attendants o f the Lord, they
cam e near the m other divine. Those extrem ely wicked and
fickle-minded dem ons were recognized by Sarvajna, Siva, the
om niscient one through their trem ulous eyes. Presently Durga,
the d e stro y e r o f terrible enem ies, was glanced at significantly.
33. Understanding the significance o f the glance the goddess
sharing h alf the body o f the om niscient Lord sim ultaneously
killed both o f them with that very ball.
34 H it with the ball by the great goddess, the wicked
dem ons o f great prowess whirled round and round and col­
lapsed.
35-36. T h o se great Daityas, the wicked on es, who had
attem pted a crim inal m isdeed, fell down like two ripe fruits
shaken o ff from the stalk by wind or like peaks o f a great
m ountain struck down by th u n derbolt. T h ereafter the ball
transform ed itself unto a Litiga.
37. It becam e a L iiiga nam ed K andukesvara very n ear
 I V .ii.6 5 .3 8 -50 151

Jyesthesvara. It wards o ff all evil-minded ones.

38. How can fear o f misery assail that devotee who listens
joyously to the m anifestation o f Kandukesa and adores it?
39. Bhavani who eradicates fear, brings about the Yogak$ema
( ‘acquisition and preservation o f desired objects’) to men who
are devotees o f Kandukesvara and are devoid o f sins.
40. MrdanI always worships that Linga. There itself is the
perpetual presence o f G oddess Parvatl according spiritual powers
to the devotees.
41. How can Bhavani and Isa be the bestowers o f all desired
things on those men by whom Kandukesa, the great Liiiga, has
not been worshipped?
42. T hat Linga nam ed Kandukesvara should be visited
assiduously. It is destructive o f all the m asses o f torm ents
and calam ities.
43. Even on hearing the very nam e o f Kandukesvara, a
mass o f sins becomes destroyed immediately like darkness meeting
with the hot-rayed sun.

Skanda said:
44. Listen, О blessed one, О Brahm ana, listen to what
took place near Jyesthesvara. It is certainly extrem ely wonder­
ful.
45-46. When Brahm anas were perform ing great austeri­
ties without any desire or motive in D andakhata, the great
T irth a that acco rd s satisfaction unto the Devas, sages and
forefathers, the wicked Daitya (nam ed) D undubhinirhrada, the
m aternal uncle o f Prahlada, thought about the m eans o f easily
conquering the Devas.
47-48. H e thought over this many times: ‘W hat is the source
o f their (D evas’ ) strength? What is the food o f the Devas?
What is their su p p o rt?’ He cam e to this decision which, he
thought, was the real fact: ‘Certainly on consideration Brahm anas
seem to be the real cau ses.’ So, thereafter, he endeavoured to
kill B rah m anas frequently.
49. ‘Since the Devas live on K ratu s (Yajfias), the K ratus
are based on the Vedas and those Vedas are in the custody o f
Brahm anas, Brahm anas constitute the power o f the Devas.
50. It is certain that all the Vedas along with Indra have
 152 Skanda Parana

the support o f Brahm anas. There need not be any hesitation

in con clu din g that B rahm anas are the power behind the
Devas.
51. If Brahm anas are annihilated, the Vedas are au to­
matically destroyed. When the Vedas are destroyed, Yajnas get
destroyed.
52. When Yajnas are ruined, Devas becom e deprived o f
their food and so weak that they can be easily conquered.
53-54. When Devas are conquered, I myself will becom e the
honoured Lord o f the three worlds. I shall then take away
all the unlim ited riches o f Devas. When the troublesom e
fellows have been destroyed in the kingdom, I will solely enjoy
p leasu res.’
After deciding thus, О sage, he directed his thoughts in the
following direction:
55. ‘Where do those Brahmanas with abundant Brahmanical
brilliance, richly endowed with the study o f the V edas and
possessing the power o f penance, live mostly?
56. Varanasi must be the spot where Brahm anas prepon ­
derate. After destroying them at the outset, I shall go to the
other Tirthas.
57. Whatever may be those Tirthas, whatever may be those
herm itages where there are Brahm anas, all those Brahm anas
are to be devoured by me all-round.’
58. After deciding thus as befitting his race, the wicked
Mayavi (o n e cap ab le o f sorcery) cam e to Kasi and killed
Brahm anas.
59. Wherever excellent Brahm anas went to collect sacri­
ficial twigs and D arbha grass in the forest, the evil-minded Daitya
(attacked and) devoured them.
60. He took the form o f a hunter in the forest or an
aquatic anim al under the water and hid him self so that no one
could recognise him.
61. T hat Daitya endowed with Maya-power rem ained invisible
even to Devas. Som etim es he used to sit in the guise o f a sage
e n g r o s s e d in m e d it a t io n lik e an a s c e t ic d u r i n g d a y ­
time.
62. He used to watch them entering the huts and going
out. Then at night he assum ed the form o f a tiger and devoured
many Brahm anas.
 IV.ii.65.63-76 153

63. He used to carry them o ff without making any noise.

He did not leave behind even their bones. Thus many Brahmanas
were killed by that wicked demon.
64. Once on the Sivaratri day, a certain devotee perform ed
the adoration o f the Lord o f Devas in his hut and rem ained
in m editation.
65. Haughty on account o f his strength, Dundubhinirhrada,
the king o f Daityas, assum ed the form o f a tiger and desired
to seize him.
66. He could not attack that devotee engaged in m edita­
tion with a firm resolve to realise Siva, because he (the devo­
tee) had uttered the Astra-Mantra with due Vinyasas (protec­
tive arrangem ent by Mantra) thereof.
67. Thereupon, Sambhu, the om nipresent one, Нага, un­
derstood the intention o f the wicked Daitya and decided to kill
him.
68. Even as the tiger was about to seize him, Нага, the
esteem ed protector-jewel o f the universe against evil-spirits,
efficient in the means o f protecting the devotees, appeared
before him.
69. On seeing Rudra coming out o f the Lihga worshipped
by that devotee, the Daitya grew in size, com parable to a big
m ountain, retaining the same form (of a tiger).
70. The Danava looked at Sarvajiia with contem pt (and
went ah ead). On seeing him come, the Lord squeezed him
within his machine-like armpit and pressed.
71-74. The Pancasya (tiger) struck at Pancasya (Lord Siva)
with his fist on his head.
Being pressed and squeezed within the armpit the tiger retaining
its form howled and roared in distress. His cries filled heaven
and earth. With their m inds trem bling due to that sudden
roar, the ascetics came there following the sound in the darkness
o f the night. There they saw the Lord with the king o f beasts
locked up in the armpit.
75. “O Isa, bless us. О Preceptor o f the universe, stay
here itself in this selfsame form adopting the name Vyaghresa.
76. О great Lord, afford protection to Jyesthasthana always.
Save us, the residents o f the Tlrtha, from other torments and
calam ities.”
 154 Skanda Parana

77-80. On bearing their words, the M oon-embellished Lord

said: “So be it” and continued thus, “O em inent Brahm anas,
listen. U ndoubtedly I shall destroy the mass o f calam ities o f
that man who will visit me here faithfully, in this form itself.
If a man worships this Linga and goes ahead on his journey,
he will not have any fear arising from thieves, tigers etc.
After listening to this story o f mine and rem em bering the
Linga the man may enter batdefleld. He will win (the battle).
N ot otherw ise.”
81. After saying thus, the Lord o f the chiefs o f Devas
m erged into that Linga. Surprised and dismayed thereby, the
Brahm anas went back in the m orning to the places where they
had com e from.

Skanda said:
82. Ever since then, О Pot-born One, the Linga cam e to
be known by the nam e Vyaghresvara. It is to the north o f
Jyesthesa. If visited and touched, it removes fear.
83. The servants o f Yama are afraid o f the devotees o f
Vyaghresvara. Even if the Yamas (servants o f Yama) are very
cruel, they will deign to say, “Be victorious. Be alive.”
84. On hearing the m anifestation o f Parasaresvara and
other Lingas here, a man can avoid being sm eared with the
mud o f great sins.
85. On listening to the stories o f the m anifestation o f
Kandukesa and Vyaghresa, a man will never be distressed due
to calam ities.
86. Utajesvara Linga is situated to the west o f Vyaghresa.
It has sprung up for the sake o f according protection to the
devotee. One shall be free from fear after w orshipping it.
IV.ii.66.1-12 155

CH APTER SIX TY SIX

*
Sailesa an d Other L ih g as

S k an d a sa id :

1. I shall narrate to you the details o f the other Lih gas

aroun d Jyesthesvara. Listen, О scorcher o f Vatapi.
2. T o the right (south) side o f Jyesth esa is the auspicious
L in ga o f celestial dam sels. T here itself is the well o f the celestial
dam sels n am ed Saubhagyodaka.
3. T hose men or women who take their holy bath in the
w ater o f that well an d visit A psarasesvara never m eet with
m isfortune.
4. T here itself, near the tank, is a Lin ga nam ed Kukkutesa.
By w orshipping it the family o f the men flourishes and becom es
p rosp ero u s.
5. T he auspicious Pitam ahesvara Linga is on the bank o f
Jyesthavapi. By offering Sraddh a there, the man will make the
fo refath ers joyous.
6. T o the south-west o f Pitam ahesa, G adadharesvara Linga
should be w orshipped with great care. It accords satisfaction
to the forefath ers.
7. О sage, in the south-west qu arter o f Jyesth esvara is a
Lin ga nam ed Vasukisvara. It should be w orshipped com pletely.
8. Holy ablution, D an a and other rites there in the Vasukikunda
rem ove the fear o f men from serpents due to the power o f
Vasukisa.
9. If anyone takes his holy bath in the V asukikunda on the
N agapancam I day, he will never be touched (affected) by the
poison issuing forth from serpents.
10. T h e relig io u s festival sh o u ld be p e rfo rm e d on the
Nagapancarm day during rainy season there. Serpen ts becom e
pleased always with that family.
11. On the western side o f that Kunda is Tak$akesvara Linga.
[t should be carefully w orshipped. It accords all the spiritual
powers to the devotees.
12. О sage, to the north th ereo f is the Tak$akakunda. O ne
vho perform s libations and other rites in water there, is never
ittacked by serpents.
 156 Skanda Purana

13. To the northern side of that Kunda is Bhairava named

Kapall, who destroys the agitation and fear of the devotees and
always accords welfare to the entire holy spot.
14. That great holy spot of Bhairava accords fulfilment of
a spiritual endeavour of an aspirant. The Vidyas (Mantras)
repeatedly practised there attain fulfilment within six months.
15. There Goddess Candl with a huge head destroys great
obstacles of the devotees. For the achievement of one’s cher­
ished desires, she should be worshipped with the requisite
offerings of adoration, oblations etc.
16. An excellent man who makes the pilgrimage to her
(holy spot) on the Mahastami day becomes famous, wealthy
and endowed with sons and grandsons.
17. To the west of Mahamunda (‘goddess with a huge head’)
is a well-called Catuhsagara Vapika. One who takes holy bath
therein, shall (be deemed to) have taken his bath in all the
four oceans.
18. That holy spot is extremely well-known. It is named
Catuhsagara. There are four Lingas there installed by four
Oceans.
19. Lingas on the four sides of that tank, burn sins on
being worshipped. To the north of it is a Linga named Vrsabhesvara.
20. That has been installed by the Bull of Нага himself out
of his devotion (to Нага). By visiting it men will attain salva­
tion within six months.
21-22. To the north of Vrsesvara is (a Linga) named
Gandharvesvara. To the east of it is Gandharvakunda. An excellent
man should take his holy bath there, worship Gandharvesvara,
make gifts in accordance with his capacity and offer libations
to the forefathers and Devas. H e ‘will rejoice in the company
of Gandharvas.
23. There is a serpent named Karkota to the east of
Gandharvesvara. A well called Karkotavapi and a Linga named
Karkotakesvara are also there.
24. A man who takes his bath in that VapI (tank), adores
Karkotesa and propitiates Karkota Naga is honoured in the
world of Nagas (Serpents).
25. If Karkpta Naga is visited by men who perform all the
rites in the water of Karkotavapi, no poison (originating) from
mobile and immobile beings will affect them.
 IV.ii.66.26-36 157

26. T o the west o f K a rk o te sa is a L ih g a n am ed

Dhundhumarisvara. The worship of that Lihga dispels the fear
of men from enemies.
27. To the north thereof is stationed Pururavesvara Lihga.
It should be visited with effort. It accords fulfilment of the four
aims of life.
28. To the east thereof is a Lihga adored by the elephant
of the quarter named Supratika. It is named Supratlkesvara. It
increases fame and strength.
29. A great lake named Supratika shines in front of it. By
taking holy dip in it and by visiting that Lihga, a devotee
attains the position of the Lords of the quarters.
30. A Mahagauri deity Vijayabhairavi is also there. She
is stationed in the northern gateway for the sake of protec­
tion. For the attainment of a desired object, she should
be worshipped.
31. On the beautiful banks of Varana are the Ganas Hundana
and Mundana. They watch and guard the holy spot. They eradicate
all obstacles.
32. They are to be visited with effort for the purpose of
keeping the holy spot free from obstacles. After visiting Hundanesa
and Mundanesa a devotee shall become happy.

Skanda said:
33. О Enemy (killer) of Ilvala, be attentive. Listen to a
story of what happened as an excellent event on the charming
banks of Varana formerly.
34. Once on seeing the Lord of the Mountains delighted
in his mind, the chaste lady Mena, who was reminded of Uma,
heaved a sigh and she spoke thus:

Mend said:
35. О son of venerable elders (Aryaputra), О Lord of Moun­
tains, I have no news of Gauri ever since her marriage.
36. Where is that Lord now—he who habitually moves about
on a stately bull, wears ornaments of serpents and ashes, whose
habitation is the extensive cremation ground and who is clad
with nothing but the bare quarters?
 158 Skanda Purana

37. О beloved one, I think that the eight mothers1 Brahml

etc. who appear in their exquisite forms, may cause some distress
to the girl.
38. That Trident-bearing Lord is without a'second; he has
no one else. Hence, О lord, may effort be made to get some
news about him.

39. At the speech of his beloved wife, the Mountain fond of

his child, spoke these words with tears, his speech being obstructed
by excessive affection for Uma.

The Lord of Mountains said:

40. I myself shall go, О Mena, to enquire after her. My
fondness for her is being scorched unduly, due to the fire-like
fact of not being able to see her.
41. Ever since Gaurl set out from my house, I think the
Goddess of Fortune too has gone out of my house.
42. О my beloved, accustomed to imbibe the nectarine
lisping words of her, my ears have ceased to pay heed to other
words ever since that day.
43. Ever since my long-lived daughter went out of my
sight, even moonlight causes great distress to me.

44. After saying this the Lord of Mountains took with him
jewels and clothes of various kinds and set out when the time
was auspicious.

Agastya said:
45. О Six-faced Lord, what were those jewels and how
many of them did he take with him, when he set out? Tell me
even as I ask.

Skanda said:
46. (He took with him) two crores of Tulds (weight of a
hundred Palas) of pearls and a hundred Tulds of white shining
diamonds.
47. О Brahmana, there were more than nine lakhs of a

1. The eight mothers яге: BrahmanI, Vaisnavi, Varahi, Narasimhi, Kaumarl,

M ahendrl, Cam unda and Candika.
 IV.ii.66.48-62 159

hundred Tulds highly brilliant (diamonds) of six angles (six

cut faces). There were two hundred thousand Tulds of Viduras
(Lapis lazuli) of spotless splendour.
48. О sage, know that there were five crores of Tulds of
rubies and nine hundred thousand Tulds of topaz.
49. О sage, in the same way (he took with him) there a
hundred thousand Tulds of Gomeda jewels and half a crore of
Tulas of blue sapphires.
50. There were a million emeralds and nine crores of
Tulds of pure coral.
51. O, sage, it is impossible to calculate the number of
the ornaments intended for the eight different parts of the
bodies or of the clothes of tender fabric of diverse colours.
52. There were many Camaras and fragrant articles. О
sage, innumerable were the gold pieces, slaves (men and women)
etc.
53. The Lord of Mountains took all these things and set
out. After coming to the banks of Varana he looked at Kasi.
54. All the different storeys (of the buildings there) were
studded with many gems. The extensive firmament above was
lighted up by the splendour of the rubies of the various palatial
buildings.
55. The different quarters shone brightly, due to the golden
pinnacles of the mansions. Through the different banners such
as JayantI and VaijayantI, the city appeared like heaven.
56. It was the wonderful sports-ground of the great eight
Siddhis. Due to the various groves abounding in all kinds of
fruits, it far excelled the gardens of Kalpa trees.
57. On seeing the exuberance and opulence of Kasi thus,
the Lord of Mountains became ashamed. He spoke these words
to his own mind,
58-61a. ‘The jewels and the rubies put forth excellent lustre
on the palaces, streets, ramparts, houses, turrets, doors of diverse
kinds etc. The space between heaven and earth is fully brightened
with the masses of lustre. I know that such opulence and abundance
does not find a place even with the abode of Kubera. It does
not exist even in the region of Vaikuntha. What to say of other
(worlds)?’
61Ы32. Even as the Lord of Mountains was thinking thus
in his mind, a pilgrim came within his view. The Lord of Moun­
 160 Skanda Purana

tains beckoned to him respectfully and asked him:

Himavan said:
63. О excellent pilgrim, sit on this seat. Cf traveller, tell
me the details of your city. What are the special characteristics
of this place? What unprecedented thing has happened?
64. Who is the chief administrative head here now? What
are his activities? If you know tell everything to me.

65. On hearing the speech of the Lord of Mountains, О

sage, the pilgrim began to narrate:

The Kdrpatika (pilgrim) said:

66-67. I shall narrate, О eminent king, listen; I shall mention
everything that you ask. О honoured one, only five or six days
have elapsed since the arrival of the Consort of the Daughter
of the Lord of Mountains, the Lord of the universe from the
beautiful Mandara mountain after Divodasa had gone to heav­
en.
68. He who is omnipresent and the presiding deity of the
entire universe is the ruler and administrator here. He is Sarva,
the bestower of everything. He has vision all-round. О lord,
how is he not known (to you)?
69. I think you have a stony form, a heart harder than
stone, since you do not know the Consort of the Daughter of
the Mountain, Visvesvara in Kasl.
70. Better indeed is that mountain Himalaya, though his
interior is naturally hard, because he propitiated the Ruler of
the universe by giving (in marriage) his daughter dearer to
him than his very vital breath.
71. Though G aurfs father has congenital hardness, he has
become worthy of the esteem of even Visvaguru (Brahma),
because he had propitiated Sambhu by means of his daughter
who was like a garland (worthy of being worn on the head).
72. Who can profess to know the activity of that Lord worthy
of being known only through the Vedas? I know only this much
that the entire universe is activised by him.
73. The presiding deity (of this city) has been mentioned
by me. So also the activity of the said presiding deity. The
IV.ii.66.74-84 161

unprecedented thing about which you have asked, I shall now

mention. Listen.
74. The Companion of the Daughter of the King of Moun­
tains rejoices on having come to Kasl. At present, he, the Consort
of Uma, is stationed in the excellent Jyesthesvara Sthana.

Skanda said:
75. Whenever that traveller uttered the nectar-like letters
that constitute the tender name of Girija, the Lord of Moun­
tains became excessively delighted.
76. If the nectar-like name Uma has been imbibed by anyone
in the universe, О Pot-born One, he will no more suck the
breasts of a mother thereafter.
77. If anyone remembers day and night, the two-syllabled
Mantra, namely Uma, О Brahmana, Citragupta will not remember
him even if he were a sinner.
78-79. Again the delighted Himavan heard the utterance
of the Karpatika.

The Karpatika said:

О king, have you not even heard with your ears that unpre­
cedented thing viz. that a big mansion is being built by Visvakarman
for the sake of Visvesvara, the bestower of salvation on all
living beings? The mansion is being built elaborately.
80. There the walls of the palace all-round are made of
(bars of) jewels, and rubies. Their splendour excels even the
brilliance of the Sun.
81. There are one hundred and twelve sparkling pillars as
though eight of them were intended to support each of the
(fourteen) worlds.
82. In that palace the splendour and beauty all-round is
hundred crores of times more than what exists in the fourteen
worlds.
83. The foundation slabs of lunar stone jewels that have
the sparkling lustre of the pillars made of jewels of diverse
colours are covered by those pillars.
84. Dolls of remarkable splendour made of blue sapphire
and rubies hold jewel-set lamps and perform Nirajana (‘waving
of lamps’) rites day and night.
 162 Skanda Purana

85-86. On the glossy rocky platform shaped like a lotus

and made o f glittering crystals, various forms of objects made
of gems appear as though perfectly set up by a painter in his
picture. They have various colours like pale red, yellow, madder,
blue and spotted.
87. Rows of ruby-studded pillars dazzle the eyes. They appear
like the sprouts of the Glory of Salvation in the surrounding
holy spot Avimukta.
88. Near that palace huge heaps of jewels resembling peaks
of mountains have been made by the Ganas who brought them
from various oceans.
89. The Ganas have brought masses of jewels from the
treasuries of the.Nagas from the nether worlds and have heaped
them near the palace like huge mountains.
90. The devotee of Siva, the son of Pulastya (i.e. Kubera)
has caused crores of gold peaks to be brought through Raksasas
from the excellent mountain (Meru) and dumped there (near
the palace).
91. О king, on hearing that a palace is being built, the
devotees residing in other Dvlpas (continents) have brought
numerous ruby pieces.
92. Cintainani (wish-yielding divine jewel) itself has dis­
tributed all kinds of jewels wished for by Visvakarman in the
course of his building activity day and night.
93. The wish-yielding celestial trees yielded many banners
of different colours with great devotion everyday there.
94. Day by day, the oceans of curds, milk, sugarcane juice
and ghee bathe it continuously with pots of Pancamrtas.
95. There the divine wish-yielding cow, Kamadhenu, bathes
devoutly Lord Visvesa in the form of a Linga with currents of
honey milked by herself.
96. Mountain Malayacala serves the Lord by means of
sandal juice. The divine camphor-producing trees named
Karpurarambha serve devoutly the Lord by means of masses of
camphor.
97. These are the various unprecedented wonderful things
that happen everyday in the abode of Sankara. How is it, О
hard-hearted one, that you do not know the Lover of Uma?

98. On perceiving such an opulence of his son-in-law, the

rV.ii.66.99-112 163

King of Mountains was overwhelmed with excessive shame, О

Pot-born One.
99. The King of Mountains gave a handsome reward to
the Karpatika and when he went away, he was lost in thought.
100. With his eyes bulging out due to dismay, he said to
himself: ‘It is good, О ashamed one, since you have heard
(what should be heard).
101-102. So much of rich opulence is seen here in the
abode of my son-in-law who sports about and who is the Lord
of the three worlds that the presents brought by me for my
daughter and to satisfy my son-in-law appear to me worthless.
103. I have been thinking that he continues to be what I
had seen of him formerly, as one with a senile, feeble bull as
his sole asset and one averse to all active pursuits.
104. No one knows him fully. He had no family at any
time. He does not have even a single name. It cannot even be
guessed as to which family he belongs.
105. What is his conduct? What are his activities? He is an
Isvara (Lord) only in name. There is nothing to be seen around
him that would indicate his prosperity and affluence.
106. He who was so before, has begun to bestow riches in
the form of salvation on even the meanest of a wretch. With
a pleasant face, he makes all rites fruitful.
107. He is the omniscient one to be known only through
the Vedas. The entire universe is his progeny. He is one whom
no one has known even at the outset. It is he who is (reputed
to be) one who should be known through the Vedas.
108. He alone is the omniscient one who always has re­
mained misunderstood and unknowable. Not even a single name
of his can be fully comprehended by any man.
109. It is certain, he bears all the names of everyone as his
names. He belongs to all climes and regions. He is bestower
of all supernatural powers on all.
110-112. His native land is unknown. He is averse to all
avocations, whom, hard-hearted that I have been, I had viewed
formerly as one devoid of all good conduct. But he is actually
one from whom the Srutis and Smrtis learn all good conduct.
He whom I had taken to be an Isvara only in name is the real
Isvara, one who displays his affluence through others. He is
the basis of all Gunas; he is beyond all Gunas. He is both Para
 164 Skanda Purdna

(cause) and Apara (effect).

113. He is junior to me. He is elder to me and beyond me.
He is greater (and older) than the greatest (the blder-most).
I am the Lord of Mountains. (Jma’s husband is the Lord of the
univei set.
114. I am one of limited assets. He is one with immense,
immeasurable wealth. The presents I have are worthless and
insignificant. This is not the opportune moment to meet him.
115-116. After returning (home) and coming back later I
shall do something.’
After resolving thus in his mind, the Lord of Mountains
called together all his followers in the evening, all the moun­
tains of great prowess. He gave them the order in these words:
“All of you are greater in power than others.
117. You have to carry out this sole behest of mine before
sunrise (tomorrow). Erect a temple of Siva hurriedly.
118-121. If this is carried out, I shall become contented here
in this world and in the other world too. If anyone erects a
temple of Siva after coming to Kasi, it is as good as he has
made all the three worlds equipped with temples. It is as meritorious
as though all great gifts have been duly made by him on an
excellent day of festivity to a deserving person with more faith
than even for his daughter’s sake. If the great abode of Sambhu
is built by anyone in accordance with his wealth acquired through
righteous means, the Goddess of Fortune will never forsake
him. It is as though all austerities involving the sole intake of
withered leaves have been performed by him.
122. If after reaching Kasi, a Siva temple is caused to be
built by anyone, it is as though all the excellent and great
Makhas (sacrifices) have been performed by him.
123-124. If the temple of the Lord of Devas is built in
Anandakanana, it is as though all sacrifices have been per­
formed by him with special excellence.”
On hearing his command thus, the followers built an excel­
lent temple before the night dawned. At the same time Sailesvara
Liriga was installed by the Lord of Mountains. The entire Mandapa
(Pavilion) was rendered white due to the sparking lustre of
lunar-stone jewels.
125. He caused a laudatory inscription too to be made
with excellent writings of the characters, mentioning his supe­
 IV.ii.66.126-138 165

riority over all the other mountains.

126-127. Thereafter, at the break of dawn the King of Moun­
tains took his holy dip in the whirlpool of Pancanada, bowed
down to K alaraja, w orshipped him and disch arged the
heap (of jewels) all-round. He hurriedly left the place fol­
lowed by his attendants, the Mountains, and went back to his
abode.
128-130. In the morning the two Ganas, Hundana and
Mundana, saw the beautiful temple of the Lord on the auspi­
cious bank of Varana and became delighted. They came to
Mahadeva to intimate to the Lord about the temple not seen
before. On seeing Mahadeva to whom Uma was showing the
mirror, the two Ganas prostrated themselves on the ground
before him and stood with palms joined in reverence. When
the permission was granted with a gesture from the eyebrows,
they submitted:
131-132. “O Lord of Devas, we do not know (by whom) a
very beautiful palace has been erected on the banks of Varana.
He must be someone of steadfast devotion. О Lord, till last
evening it was not seen by us both. It has been seen only this
morning.” On hearing this utterance of the Ganas, Isana spoke
to the Daughter of the Lord of Mountains.
133-134. Though the omniscient Sarvajna (Siva) had come
to know of everything, he spoke like one who did not know:
“O Daughter of the King of Mountains, we shall go to see that
palace.” After saying this, Isa set out along with his Ganas and
the Daughter of the Mountain, О sage, riding on a great chariot
since he was eager to see the palace.
135. Girisa saw the palace on the banks of Varana. Though
it had been built in the course of a single night, its structure
was extremely beautiful.
136. Getting down from the chariot, he entered the sanc­
tum sanctorum where he saw the great Linga entirely made of
lunar-stone.
137. It was extremely sparkling with its brilliance. It was
like a sprout of the glory of salvation. It accorded great pleasure
to the eyes. It was destructive of the likelihood of rebirth.
138. While Isvara evinced a desire to know by whom the
Linga was installed, he saw before him the laudatory inscrip­
tion commemorating the constructor.
 166 Skanda Purana

139. After reading it as it were a little within his mind, the

Slayer of Kama said to the goddess: “Well; see your own father's
creation.”
140-142. On hearing it, Uma was extremely delighted. She
had experienced horripilation all over her body. It was as though
the sprouts of the glory of bliss spread over her body attaining
the splendour of Kadamba flowers. Thereafter the goddess
bowed down to the feet of the Lord and said: “O Lord, you
must station yourself in this excellent Linga day and night. To
those devotees of this great Sailesa Linga of Mahesa you will
grant great opulence here and glory hereafter.”
143-144. After saying “So be it”, the Lord said to Parvatl
further: “The devotees should take their holy dip in Varana
and worship Sailesa. They should offer libation to the fore­
fathers and joyously make gifts in accordance with their capacity.
They will never experience a return to the worldly life.
145. О fair lady, I shall be ever present in the great Sailesvara
Linga. I shall grant salvation to those people who worship this
Linga.
146. No misery shall ever assail those residents of KasI who
see Sailesvara on the excellent banks of Varana.”
147. A boon was granted by Uma in respect to the Linga
there, О Pot-born One: “There is no doubt about this that the
devotees of Sailesvara are my own sons.”

Skanda said:

148. Thus Sailesvara Linga has been described to you, О

great sage. Now, I shall explain to you the origin of Ratnesvara.
149. After hearing the greatness of Sailesa with great faith,
a man will give up the slough of sin and attain Sivaloka.
 IV.ii.67.1-12 167

CHAPTER SIXTYSEVEN

In Praise of Ratnesvara1

Agastya said:
1-2. О Six-faced Lord, narrate to me the origin of Ratnesvara,
the great Linga in KasT reputed to be made of jewels. What is
the greatness of this Linga? By whom has it been installed?
Describe this in detail, О delighter of the heart of Gaurl.

Skanda said ■
.4. О sage, I shall tell you the greatness of Ratnesvara and
how <hat Linga manifested itself on the earth.
4. О sage, I shall narrate how that Linga came to appear.
This is a Linga the name of which, when heard, shall destroy
sins accrued in the course of three births.
5-6 The jewels that were kept in a heep by the King of
Mountains to the north of Kalaraja (Kalabhairava) became a
Linga consisting of all jewels, due to the meritoriousness of
that Mountain. It has the lustre of all the previous stones and
the splendour of Indra’s bow (Rainbow).
7-9. The jewel of wisdom is obtained merely at the sight of
that Linga.
Alter visiting Sailesvaia, Siva and Siva came to the place
where, О sage, the Ratnamaya Linga constituted of jewels, had
manifested itself. The vast region of the firmament was per­
vaded by its sparkling clusters of lustre. On seeing that splen­
did Linga created out of all Ratnas and not seen before, Bhavani
asked Sankara:
10-12. “O Lord of Devas, О Lord of the universe, О bestower
of freedom from fear on all devotees, whence has this Linga
come? Its root penetrates as far as Palala. With its flames and
rays it permeates the sky fully. Through its lustre it illuminates
the quarters. What is its name? What is its form? О dispeller
of Bhava (worldly existence), what is its power? Mere sight of

1. Ratnesvara Linga is in the middle of the road from Maidagin to Mrtyunjava

(BCL .458)
168 Skanda Purdna

this delights my mind, which feels pleased here alone. О Lord,

be pleased to describe it.”

The Lord of Devas said:

13. О Aparna, Listen. I shall tell you, О Parvatl, what you
have been asking, the features of this Linga, the receptacle of
all brilliance.
14. О fair lady, for your sake a huge collection of jewels
was brought here by your father Himavan, the Lord of Moun­
tains.
15. All these jewels had been acquired by Himadri through
his own merit. He kept all those Ratnas (jewels) as a heap here
and went back to his abode.
16. О sinless lady, whether it is for your sake or for my
sake, whatever is offered with great faith at KasI will bear the
fruit in this manner.
17. This Linga named Ratnesvara has my form and fea­
tures alone. In Varanasi its influence is very great, indeed, О
Uma.
18. It is the very crest-jewel of all the Liiigas here. Hence
its name Ratnesvara. It bestows the greatest jewel in the form
of salvation.
19. О Mahesvarl, get a mansion erected for this Linga
with this gold kept in a heap by your father.
20. The merit of installing a Linga can be easily obtained
by getting the mansion of the Linga built by a person of manifested
fervour.

21. Saying “So be it”, the goddess engaged the numerous

Ganas beginning with Somanandin in the construction of the
mansion, О sage.
22. Within a Yama (3 hours) a golden palace resembling
the peak of Meru was built by the Ganas. The palace had many
wonderful things enhancing its variegated character.
23. As evidenced by her beaming face, the goddess be­
came highly delighted on seeing the completed construction
of the mansion. She honoured the Ganas by distributing presents
among them.
24. Again, after due obeisance, the goddess asked Mahadeva
 IV.ii.67.25-38 169

about the greatness of this Lihga, О great sage.

The Lord of Devas said:

25. О Devi, this Lihga has already been in existence as
it is beginningless; but it manifested itself due to the greatness
of the merit of your father.
26. This is the greatest among great secrets in this holy
spot. It accords whatever is thought of. In Kali age, it should
be carefully kept as a secret from persons of defiled intellect.
27. Just as a precious stone kept hidden in the house is
not known to others, so also is this Lihga evolved out of Ratnas
in my house Avimukta.
28. If Ratnesa is adored, О Parvatl, it is as though all the
Lihgas in the entire universe have been worshipped by them.
29. О Gaurl, if people were to adore Ratnesa Lihga even
by some mistake, they will invariably become kings ruling the
seven continents.
30. By adoring once the Lihga named Ratnesvara, a man
obtains all the objects which in value or importance are on a
par with jewels in all the three worlds.
31. Those who worship Ratnesvara Lihga without any desire
will become my Ganas in the end and see me here.
32. Oh goddess, by adoring Ratnesa, that merit is ob­
tained which, it is proclaimed, is the merit of chanting the
Rudrtya Mantras a crore times.
33. With respect to this Lihga that has been existing with­
out a beginning there is an event that happened before. I shall
tell you that wonderful legend which will destroy all sins.
34-36. Formerly there was a dancing girl here named Kalavatl.
She was an adept in the art of dance. Once in the month of
Phalguna, on the Sivaratri day, she kept awake throughout the
night, danced and sang very sweetly. She was clever in playing
on musical instruments too which she herself played. That
dancing girl thus propitiated Ratnesvara Mahalinga by means
of triple symphony and returned to her desired land.
37. There that excellent dancer met with death. She be­
came the daughter of Vasubhuti, a king of Gandharvas.
38. That was due to the merit she acquired through music,
instrumental and vocal, and dance displayed before the Lord
17 0 Skanda Purana

during the period of keeping awake on the Sivaratri night.

39. She became famous by the name Ratnavall. She was
beautiful with exquisite form and features. She was clever in
all fine arts. Her speech was very sweet.
40. О Pot-born One(P), she delighted her father Vasubhuti
always as she was very clever in all Gandharva arts and a veritable
mine of the gems of good qualities.
41. О sage(P), she had three female companions of great
skill and cleverness. Their names were Sasilekha, Anahgalekha
and Citralekha.
42. Along with those three girls she (Ratnavall) medi­
tated on the goddess of speech in one place. The delighted
Sarasvati granted all of them all the arts.
43. О Gauri, due to the latent impressions of her practice
in the previous birth, Ratnavall imposed upon herself the auspicious
vow and observance of Ratnesvara Lihga.
44-45. Her vow was: “It is only after visiting the jewel-
made Lihga in Kasi of Ratnesvara everyday that I will utter a
word.” That excellent daughter of the Gandharva used to visit
the Lihga everyday accompanied by those friends.
46. Once after propitiating this excellent Lihga of mine,
that girl adored me with a series of sweet songs.
47. О Uma, all the three friends had gone away for
circumambulation. Satisfied by her songs, remaining stationed
in the Lihga, I granted a boon:
48. “O Gandharva girl, he who has a name similar to
yours and will have his dalliance with you this night, will become
your husband.”
49. After imbibing the nectar-like words that issued from
the Lihga even as the nectar issued from the ocean, she became
highly delighted as well as bashful too.
50. Thereafter, along the aerial path she went to her
father’s house in the company of her companions when she
joyously divulged the news of the boon to the companions.
51. She was congratulated by the companions saying, “Excel­
lent! Good fortune! Good luck!” They said further: “Today your
desire will become fulfilled, due to your adoration of Ratnesvara.
52. If to-night that person who will take away your virgin­
ity comes, that thief should be carefully fettered with the cords
of your creeper-like arms.
rV.ii.67.53-66 171

53. (If he is fettered) that fortunate fellow, your lover,

directed by Ratnesa can be seen by us in the morning as the
person granting you your desired boon.
54. It is a miracle that you could see the Lord directly in
the Ratnesvara Liriga, due to your weighty merit, when we had
gone away delightedly.
55. Wonderful is the outcome of the fortune of men.
Wonderful is the excess of their merit. Realization of the desire
occurs only to one while many are standing together in one
place.
56. ‘It is the fate alone that becomes fruitful. Neither
endeavour nor any other powerful thing.’ So say those who
support the contention of those who give importance to fate.
They speak truth not falsehood.
57. Your endeavour as well as ours is one and the same.
But fate makes one fruitful as in your case, and not so in our
case.
58. But, О friend, it is only what is generally believed by
people that is given expression to by us incidentally. But actually
the fulfilment of your cherished desire is clearly the same as
that of ours.”
59. Even as they were speaking thus, a long, endless way
was left behind by them in a moment as though it was very
insignificant. They reached their respective abodes.
60. Again in the morning, they all got up and gathered
together in one place. She was silent but was clearly seen by
them as though she had been sexually enjoyed.
61. Remaining silent throughout, she reached Kasi and
took her bath in the waters of MandakinI along with her com­
panions. She visited my Linga named Ratnesvara.
62. After fulfilling the conditions of her vow and obser­
vances, she became nervously bashful with eyes shrinking like
buds. On being persistently asked by her friends she said:

Ratnavall said:
63-66. After concluding the journey to the shrine o f
Ratnesvara when you all returned to your respective abodes,
I continued to remember the nectar-like words of Ratnesa.
After elaborate and scrupulous make-up and embellishment of
 172 Skanda Purdna

the limbs , I entered the bed chamber. As I was overzealous for

seeing him, my eyes were deprived of sleep. But due to the
weightiness of the inevitability of the future events, I was led
to a dreamy state forcibly. There had been two causes for my
self-forgetfulness. Utter lassitude and the gentle touch of his
limbs dispelled my consciousness. I was already helpless due to
lassitude and further due to his touch.
67-70. I do not know what happened thereafter including
who I was, where I was and who he was. As he was about to
go out, dear friends, I stretched my arms to catch hold of him,
when my bangles behaved inimically jingling excessively. I was
brought to the state of wakefulness slightly on account of that
loud sound. After being submerged in the nectarine whirlpool
of continuous pleasure, I was forcibly made to fall within a
moment into the flames of the fire of separation from him. I
do not know to which family he belongs or to which land. 1
do not know what his name is. But, О friends, the great fire
of separation from him distresses me very much.
71-75. My mind is excessively anxious with the hope of a
subsequent contact with him. There is only one effective medicine
for the vital breaths which are about to depart from the body,
О friends, and that is seeing again that man enjoyed in the
night. The chance for a second vision of him for me depends
upon you all, О my companions. Which girl will utter a lie to
her friends charming and affectionate? The vital breaths will
continue within me if he is seen. Otherwise they will depart.
The tenth state (of certain death) will get ready to afflict me.

On hearing these words of that distressed girl, they too

experienced trepidation of the heart. They looked at each
other and said:

The Girl Companions said:

76. О fair lady, how is he to be found out when neither
his name, nor his native village, nor his ancestry are known?
What means of remedy can be employed?

77-79. On hearing their words expressive of doubts, that

girl could say only partially what she wanted to say. Before
 IV.ii.67.80-88 173

completing her statement she swooned. She evidently wanted

to say, “O my friends, you have no power in the task of en­
abling me to meet him again.” Thereupon the female compan­
ions did everything necessary to remove distress and restore
consciousness by applying cooling materials.
80. When she could not be brought back to conscious­
ness from the swoon by means of the cooling process, Ratnesa-
Snapanodakam (the water with which the Ratnesvara Lihga was
bathed) was brought by one of the friends.
81. When she was sprinkled with it, she was revived from
the state of swooning immediately, as though she woke from
sleep. Just then she began to say, “Siva! Siva!”

Skanda said:
82. Even when there is great calamity and torment no
devotee with abiding faith has any other remedy except the
water with which the feet of the Lord have been washed.
83. Even those ailments within the body or outside the
body (i.e. internal and external ailments) which are incurable,
perish by touching (and sipping) the water of the Lord with
great faith. Not otherwise.
84. He, by whom the water from the feet of the Lord has
been resorted to, becomes pure within and without. No wretched
state overtakes him.
85. The water from the glorious feet (of the Lord) shall
dispel all the three types of distress—that caused by other
living beings or bhiitas (elements), that by supernatural beings,
and that caused by bodily ailments.
86. The daughter of the Gandharva got rid of her feverish
ailment. Tender and decisively bold in her intellect and fully
aware of what was relevant, she said thus to her companions:

Ratndvali said:
87. О Sasilekha, Anangalekha and Citralekha, how are
you all incapacitated to fulfil my desire? Where are your fa­
mous arts and skills?
88. With the favour of Ratnesvara, an effective means of
getting at my lover has been perceived by me. You wish me
well. So carry it out.
 174 Skanda Purana

89. О Sasilekha, you draw all the Devas for the purpose
of getting at the desired one. О Anahgalekha, you draw all the
young men moving about all over the earth.
90. О Citralekha, you draw pictures of all those who are
in the nether worlds embellished with the freshness of youth.

91. On hearing this, those companions praised her clev­

erness and drew the pictures of the young men richly endowed
with prime of youth.
92. The Gandharva girl who was (fresh and beautiful)
like dawn, looked at those kings and others possessing glorious
forms above the state of boyhood and fully endowed with the
vigour of manhood.
93. That girl of splendid eyes looked at all the Suras, but
did not give up the unsteadiness of her eyes in regard to those
heaven-dwellers.
94. Next even after seeing the sages and princes residing
in the middle world (i.e. Earth) the love-lorn girl did not get
any pleasure anywhere.
9fi. Thereafter, Ratnavail, a girl with excellent eyes ex­
tending up to the ears, saw Ihe pictures of the young men of
the nether worlds.
96. That Gandharva girl saw the young men of Daityas
and Danujas but did not feel any attraction for them. She
became all the more distressed by the arrows of Manmatha.
97 Her tender limbs became excessively distressed even
when the nectarine rays of the moon touched her. Seeing the
serpent youths she heaved a slight sigh.
98. Even when she saw those Bhogins (Serpents, enjoyers
of pleasure) painted in the picture, it is surprising that the
princess became for a moment as though she had enjoyed the
pleasures.
99. She saw severally all the youths born of Sesa family,
Taksaka family as well as Vasuki family.
100. After seeing the scions of the families of Pullka, Ananta,
Karkota and Bhadra and other Naga youths she saw Sahkhacuda.
101. Merely at the sight of Sahkhacuda she became exces­
sively bashful. She experienced horripilation in every limb and
joint.
 IV.ii.67.102-114 175

102. From that excess of bashfulness her lover who de­

prived her of her virginity was inferred by Citralekha, the most
skilful of all.
103. Thereupon Citralekha, clever in practical jokes, quickly
threw the hem of a variegated cloth over the painting canvas
and covered it.
104. Keeping quiet due to bashfulness, Ratnavali looked at
Citralekha with a crooked glance, while her lips throbbed.
105. Anarigalekha was glanced at suggestively by Sasilekha.
She removed the hem of the variegated cloth thrown over by
Citralekha.
106. The daughter of Vasubhfiti, the splendid gill Ratnavali,
saw Ratnacuda in the midst of the members of his (Ratnaciida’s)
family.
107. At the very moment when he was seen, her eyes were
filled with tears of joy. Her cheeks were covered with drops of
perspiration.
108. Her creeper-like tender body trembled with hairs stand­
ing on ends all over. With eyes closed giving them the appear­
ance of buds, she stood (motionless) as though painted in a
pic tu re.
109 Thereupon Citralekha came near the distressed girl
and comforted her: “Do not be worried, О Candliarva girl.
Now your desire has been fulfilled.
ПО О friend, do not grieve over (anything). Everything
concerning this (lover) has become known, such as nature,
land, name, lineage etc. Moreover he is easy of access, since
lie has been given to you by Ratnesvara.
111. Indeed, you have been made satisfied by Ratnesa through
the acquisition of a befitting bridegroom. Get up. We shall go
home. Ratnesa is the bestower of everything on us.”
112. As they were travelling by the aerial path they were
seen by chance by Subahu, a DAnava, residing in the nether
worlds.
113. Carrying off all those four like a lion with awful fangs
and jaw seizing hinds in a desolate forest, he set out towards
his abode.
114. On seeing the Danava with a countenance rendered
hideous through his curved fangs and the eyes blood-red, those
Gandharva girls began to tremble (through great fear).
 176 Skanda Purana

115. "О mother, О father, save us. Alas! Fate, do not let
this happen that is about to happen in a cruel way to helpless
girls.
116. Alas! О Fate, what is it that we, the unfortunate ones,
have d on e? Is even a sin fu l word ever u tte re d even
m entally?
117. Excepting children’s toys, excepting the adoration of
Ratnesvara and excepting the good acts by way of being the
dependents of our parents, we do not know of anything self-
willed.
118. We are going towards the nether worlds. We are wretched.
We do not have anyone to help and lead. We are feeble girls
seeking succour, О omnipresent Ratnesa, О Sarhbhu, who are
there to protect us?”
119. As the Gandharva girls were lamenting thus like afflicted
ones seeking compassion the magnanimous Ratnacuda, the
king of Serpents, heard them.
120. “Who is this uttering the name of my Lord Ratnesa,
the great Lord of Lirigas, the Lord who severs the bondage of
Karma?”
121. Again he heard the cry of distress issuing from the
mouths of those girls: “O Ratnesa, save, save us.” On healing
it, he seized his weapons and set out.
122. Ratnacuda saw that demon of evil activities who was
excessively frantic and furious by imbibing liquid suet and human
flesh.
123-126. He rebuked him thus: “O wretched one, О abductor
of cultured girls, having come within my view, where will you
go, you base one?
О evil-minded one, your life-breath will be knocked off by
my arrows as my mind is determined to save the distress ones.
So p ro ce ed ah ead in your jo u rn e y tow ards the city o f
Ya ma.
At the time of danger or even of utter annihilation, if people
utter the name of Ratnesvara with terrified minds, they need
not entertain fear from people like you.
If men are given succour by the great name of Ratnesvara,
they need not be afraid of rebirths, old age, sickness, Kali age
and the god of Death.”
127. After saying thus (to the demon), he assured and
 rv.ii.67.128-141 177

said, "Do not be afraid”, to those terror-stricken (girls) with

their eyes turned towards his face like hinds sniffed at by a
tiger.
128. After consoling the Gandharva girls thus, that son of
the Serpent king drew the bowstring fully up to his ear and
discharged the arrow.
129. That king of demons who became infuriated like a ser­
pent kicked by foot, whirled with great force a huge iron bar that
resembled the staff of the god of Death and hurled it.
130. If Ratnesvara Lihga manifests prominently within the
heart, even the thick staff of Kala is but a small firebrand in
his case.
131. With his great arrows, he (Ratnacfida) split the iron
bar into two while it was in the middle (in the air) like the
life of one of wicked activity gets cut short in the prime.
132-134. Thereafter, he discharged an arrow having the lustre
of Kalanala (Death-fire) against the demon. That arrow en­
tered his heart, searched scrupulously within (and understood
the wickedness within his heart), dislodged the life breath
within and returned to the quiver by itself. Probably the arrow
of the serpent prince had gone to proclaim these things to the
Maidens of the Quarters.
135. (The arrow might have said:) “If anyone wishes to
enjoy happiness through articles acquired by illegitimate means,
those articles along with his vital breaths do vanish. Where is
his happiness then?”
136-138. After killing the Danava in this manner, the mighty
king of Serpents spoke to the girls: “Who are you? Whose
daughters? How did you come into contact with this wicked
demon? Where was Ratnesvara Lihga seen by you all? By uttering
the syllables constituting his name you could have got rid of
the great dangers. You all tell it quickly so that I can get at
the facts.”
139. On hearing these excessively loving and endearing
words, the girls (whispered to each other) looking at each
other’s face: "Who is this resembling someone seen before?
140. Who is this friendly person without an ulterior motive?
He has somehow made his presence in the desolate wilderness
staking his life. He has saved us, the girls.
141. The senses are fickle naturally, but on seeing him
 178 Skanda Purdna

(hey have become relieved (i.e. calmed down) as if nectar has

been imbibed (by them).
142. Even after seeing another more beautifuf object, our
eyes are not inclined to proceed elsewhere.
143. After tasting the sweetness of the nectarine words,
our ears do not evince any expectation of grasping other words
from the source.
144. These feet though they are usually active in moving
about, have become lame even though they have perceived
this youth who is the thief of the excellent jewel of our minds.”
145 Thus those girls spoke to each other in undertone.
Though those girls had already seen him in the picture stand­
ing amidst (others), they did not recognize him.
146. Those fawn-eyed ones perhaps did not see him clearly
because their eyes had been rendered blind due to the exces­
sive agitation caused by the confrontation with the demon of
extremely terrible form and features.
147-149. They spoke to that youth who had saved their lives:
“Indeed, Sir, what has been asked by your esteemed self with
an endearing mind, we shall explain completely. Please be
attentive for a moment. This is (he daughter of Vasubhuti, the
king of Gandharvas, Ratnavall by name. This girl is a veritable
mine of the gems of good qualities. We arc her friends, fol­
lowing her always like a shadow.
150. Ever since her childhood, she has been going to Kasi
always for worshipping the Lihga named Ratnesvara. She has
been permitted by her father too.
151-152. A boon has been granted to her by the delighted
Lord Sambhu: ‘ (Someone) having his name similar to yours,
О virgin, will violate your virginity in dream. He will be your
husband.’ This girl is excessively sad after enjoying the youth
with whom she had dalliance during the dream.
153. She is further distressed much with the lire of sepa­
ration from him. Through our skill in arts that youth has been
shown to her in a picture.
154. She has been revived by seeing him painted in a
picture, albeit the name of his residence or family was not
known.
155-159. Thereafter, we bowed down to Ratnesvara. She was
eager to return to her abode. We were also going along with
IV.ii.67.160-169 179

her when in an isolated place in the aerial path, a certain base

demon came there all of a sudden. Seizing us he entered the
nether worlds. Subsequently your esteemed self, yourself have
known the base fellow. Indeed, Sir, our personal information
has been narrated to you. О storehouse of mercy, he gracious
enough to reveal to us who you are. Ever since that evil demon
was seen by us our eyes have become blinded as though light­
ning has struck them down. We are ones who flee due to fear,
О saviour from fear; we do not know anything. Where are we?
Who are we? Who are you? What has happened? What is about
to happen?”
160. On hearing this, the prince of serpents, a meritorious
soul with decent intellect, consoled those terror-stricken girls
speaking thus:
161. “Come with me. 1 shall show Ratnesvara to vou.” In-
j

viting them thus, he led them to the tank of sports with pleas­
ing excellent water.
162. The steps leading to the water were made of gems of
different colours. Swans and ruddy geese were chirping loudly.
It appeared as though the tank itself was welcoming them
under the pietext of the shrill cries of the aquatic buds.
163. There in accordance with his instructions, they got
into the sport tank along with their clothes, flowers and ornaments
and then emerged therefrom.
164-165. After coming out, the Gandharva girls found them­
selves made invisible as it were. On seeing the temple of
Ratnesa near Kalaraja, they spoke to one another in great
surprises: “Is this a dream or reality? Or is this a playful trick
of Ratnesvara?
166. Are we ourselves under some illusion? Are we not
Gandharva girls at all? What is this, we do not know. This is
something like the play of a juggler.
167. This is Gaiiga flowing northwards, it is quite clear.
This is the tank of Sankhaciida. This is the temple of Sankhaciida.
168. This is the Pancanada Tlrtha. This is the temple of
Vagisvara, a visit to which results in the enhancement of eloquent
speech.
169. This is Sarikhaciidesvara installed by Sankhaciida. The
visit to this Lord removes the fear arising from Kalasarpa (Black
Serpent, i.e. god of Death).
 180 Skanda Purdna

170. This is the pool named MandakinI, the receptacle of

meritorious holy waters. Men performing all the water rites
herein, do not re-enter the mortal world.
171. This is Goddess Asapurl on the splendid banks of
MandakinI. She was eulogized by Tripurari (Siva) when he was
desirous of conquering Tripura.
172. Even today when she is adored by men, she fulfills the
hopes and ambitions of the suppliants.
This deity Siddhyastakesvara is to the west of MandakinI.
173. By his adoration one will clearly get the eight Siddhis
in one’s house. There itself is the holy pit named Siddhyastaka
with waters free from Rajas (dust particles, Rajas quality).
174. One who takes his holy bath here and performs
Sraddha, shall go to heaven free from Rajas quality. Those
eight Siddhis are corporeal spiritual powers granting all the
Siddhis in Kasi.
175. This deity Maharaja Vinayaka is the bestower of all
Siddhis. If men bow down to him their obstacles perish.
17b. This is the lofty palace of Siddhesvara shining with
gold and having gemset flagstaff and banners. By visiting this
deity one shall attain Siddhis.
177. In the middle portion of the holy spot is the deity
Madhyamesvara. By visiting this deity one can terminate one’s
stay in the middle and nether worlds.
178. By adoring Madhyamesa ardently men shall become
lords of the Earth extending to the oceans. Thereafter, one
attains salvation.
179. Airavatesvara Liriga is towards the east thereof. It causes
the achievement of the desired objects. In the banner thereof
is seen the elephant Airavata.
180. This is the place of Vrddhakalesvara built with jewels.
On the night of every new-moon day, the Moon stays there
along with the stars.
181. If the deity is visited by men, Kala will not be pow­
erful in the worldly existence. Kali will not be powerful. Truly,
heaps of sins will not be powerful.”
182. Even as the excited girls were discussing Vasuvibhuti,
the Gandharva, came there hurriedly.
183-187. He had heard everything beginning with the news
regarding the demon Subahu; how his daughter Ratnavall who
 rV.ii.67.188-198 181

was pleased (on account of the boon from Ratnesvara) was

abducted along with her friends while returning from the shrine
of Ratnesvara in an isolated place in the aerial path; how he
took them to Patala; how a fight ensued; how he was killed by
Ratnacuda, a devotee of Ratnesa; how that demon Subahu was
killed by that great warrior wielding a big bow with a single
arrow; how (Ratnacuda) who was asked about the news, brought
them through the sport tank to Sankhaciida’s tank which extended
to Patala too; how they saw KasI when they emerged therefrom
and; how they became extremely excited though they eagerly
saw everything.
188. The king of Gandharvas saw his daughter as though
she was reborn. The natural beauty of her lotus-like face was
a bit faded due to fear lurking yet. She was there along with
her friends.
189. He embraced her again and again, sniffed at her head
and kissed her forehead. He took her on his lap and eagerly
a-sked her about all the events.
190. She told him the details of the story ol the abduction
omitting the acquisition of the boon from Ratnesvara and the
incident of the dream.
191. Understanding peifectly what Ratnavali was thinking
in her mind through her facial gestures, Sasilekha narrated in
clear terms everything in detail
192. The king of Gandharvas became pleased and consid­
ered himself blessed. He joyously extolled the prowess of
Ratnesvara.

Skanda said:
193-198. Listen, О excellent sage, О restrainer of the growth
of Vindhya. Everyday Ratnacuda who had perfect control over
his senses, used to come out from Nagaloka through the path
of the tank. After taking his holy bath in the waters of Mandakini,
he worshipped Ratnesvara offering eight handfuls of gems.
Then he joyously placed eight golden lotuses (near the deity).
Once during sleep, Ratnesa in the form of a Liriga spoke to
Ratnacuda, his devotee of steadfast vows: “You will rescue a girl
abducted by a demon after defeating him in battle. She will
becom e your w ife.” That m agnanim ous king of serpents
 18 2 Skanda Purdna

remembered this boon. After killing the demon he released

the girl by his prowess. Through the path of the tank he brought
her to the earth once again.
199-203. Thereafter he did as he was wont tfl do everyday.
The wise youth worshipped the Linga, circumambulated and
came out of the beautiful Mandapa of Ratnesvara. Thereupon
he was repeatedly pointed out to Vasubhuti, the king of Gandharvas,
with the tip of the index finger by them, “This is that blessed
youth.”
On seeing the prince of serpents, the king of Gandharvas
became delighted with hairs standing on ends. His eyes beamed
with smile in his face. He thought in his mind thus after seeing
him, of youthlul form and nobility of birth: ‘1 am blessed. 1
have been favoured by Ratnesa by offering me an excellent
bridegroom This girl too is blessed, because her husband is
quite suitable to her.’
204-206. After thinking thus he called the charming youth
to him and asked him his name and family. He considered the
pros and cons and before Ratnesvara gave his daughter to him
joyously he took him to the world of Gandharvas and performed
all the auspicious rites. He honoured him with Madhuparka
and made him hold her hand (in marriage ceremony). As
required by the due marital nte, he gave him many jewels.
207. Sasilekha, Anaiigalekha and Citralekha too informed
their respective parents and wooed him as their husband.
208. After marrying all the four splendid Gandharva girls
R atnaciida went to the palace of his father along with
them.
209-210. He went to his father like Pranava proceeding towards
Siva along with the four Siutis. The king of serpents prostrated
at the feet of his parents along with the newly wedded brides.
He duly informed him about the grace of Ratnesa. He was
congratulated duly by the parents and he spent the days hap­
pily along with them.

Is vara said:
211. О Daughter of the Mountain, Ratnesvara is my immo­
bile Linga. It bestows everything on everyone. It’s power is
unparalleled.
 IV.ii.67.212-225 183

212. In this Liriga thousands of Siddhas have attained great

spiritual powers. О lady of slender waist, till today this Liriga
remained hidden.
213. Ratnesa has been brought into manifestation through
great jewels acquired through merit by Himavan, your father
and a devotee of mine in all respects.
214. О Daughter of the King of Mountains, I love this Linga
very much. This Liriga should be assiduously worshipped in
Varanasi.
215. О Uma, О my beloved, by the blessings of Ratnesa
many jewels are acquired, jewel of a son, jewel of a wife etc.
and even heavenly pleasures and salvation.
216. One who bows down to Ratnesvara but dies elsewhere
never returns from heaven even after hundreds of crores of
Kalpas.
217. A devotee should observe fast on the fourteenth day
in the dark half and keep awake at night in the vicinity of
Ratnesvara. He will attain Sannidhya i.e. proximity to me.
218. О my beloved, in your previous birth, due to your
devotion to me, Daksayanlsvara Linga was installed by you to
the east of this Linga.
219. A man can avoid going to wretched state by visiting
it. There your name is Arhbika and I am Ambikesvara.
220. О lady of excellent waist, your son Sadanana is also
in the form of an image there. О Uma, by visiting these three
a man can avoid re-entry into a womb (i.e. is liberated).
221. The greatness of Ratnesvara has been described to
you by me. It should be carefully kept secret from persons
whose minds are defiled by the sins of Kali age.
222. He who reads always this narrative of Ratnesvara is
never separated from sons, grandsons and cattle wealth.
223. On hearing tht origin of Ratnesvara along with the
legends thereon, an excellent bachelor obtains an excellent
jewel of a girl, befitting his family. This is true.
224. A girl who listens to this fascinating legend with faith
gets a good husband and will be a chaste lady.
225. On hearing this Itihasa (legend) no man or woman
will be distressed due to the fire of separation from the beloved
ones.
 184 Skanda Purana

CHAPTER SIXTYEIGHT

The Origin of Krttivasas1

Skanda said:
1. Listen to another event, О eminent Brahmana, that hap­
pened there. It causes great wonder and dispels great sins.
2. While Mahesvara was narrating the story of Ratnesa thus,
there was heard a great tumultuous cry everywhere, “Save,
save.”
3. “This son of dqmon Mahisa, the demon Gajasura is coming
here, crushing all the Pramathas. He is haughty and proud
due to his prowess.
4. Wherever he sets his foot, the ground (under his feet)
shakes there due to his weight.
5. By the force of his thighs trees fall down. On being hit
by his baton-like arms, mountains and their peaks get crushed
to powder.
6. Getting entangled with his hairs, clouds leave off the
sky but do not give up the blue colour due to the contact
thereof.
7. By the heavy exhalation of his breath oceans get surged
up with high tides, while rivers along with aquatic animals,
become full of heavy waves.
8. The body of this demon, an adept in sorcery, is nine
thousand Yojanas in height and as many in girth.
9. The tawny colour and the glaring lustre of his eyes has
gone over to lightning-streak, which is not given up even to­
day (by it). And here he dashed hurriedly.
10. Whichever quarter this irresistible Danava approaches,
it becomes level and even throughout without ups and downs,
as if by the terror of him certainly.
11. Having acquired boons from Brahma, this demon
considers the three worlds as insignificant as a blade of grass

1. This Lihga is to the north-east of Maidagin. It is one most ancient Linga

in Kasl. The temple was destroyed by Aurangazeb and a mosque was built but
it is opened to Hindus on Sivaratri day.
 IV .ii- 6 8 .12-21 185

(thinking within), ‘I cannot be killed by women or men over­

whelmed by lust.*
12. The Trident-wielding Lord knew that the great Daitya
rushing towards him could not be killed by anything else and
hit him with the trident.
13. Pierced through by the trident (and raised aloft) the
demon Gajasura thought that he was made to resemble an
umbrella. He said to Нага (Siva):

Gajasura said:
14. О Trident-armed Lord of Devas, I know that you are
the slayer of Smara (Lord of love). О destroyer of Puras, my
death at your hands is conducive to my welfare indeed.
15. I wish to submit something. Please attend to what I
say. I tell you the truth, not the untruth. О Mrtyunjaya (‘con­
queror of death’) consider this.
16. You are the only Lord worthy of the reverence of all
the worlds. You are stationed above the entire universe and
I am now stationed above (you). Hence this is my victory!
17. If I am to die at the tip of your trident I am blessed.
I have been favoured. Everyone has to die in due course of
time. But a death like this is conducive to welfare.

18. On hearing these words of his, the Lord of Devas, the

storehouse of compassion, Sambhu laughingly replied to Gajasura,
О Pot-born One:

Isvara said:
19. О Gajasura with great manliness as your asset, I am
delighted. Mention a boon befitting you. I shall grant it, О
Asura of good intellect.

20-21. On hearing this, that great Daitya replied to

Mahesvara:

Gajasura said:
О Lord with the quarters for your robes, if you are pleased,
О three-eyed one, always wear this hide of mine. It has been
 186 Skanda Purana

sanctified by the fire from your trident. It fits you in size. It

is smooth to touch. It has been won as a stake in the battle­
field.
22. May it always have a pleasing odour. May it always be
very tender. May it always be free from impurities. May it
always be an excellent decoration.
23. О Lord, though it was subjected to the flames of the
fire of great penance for a long time (or as it had survived
the fire of your third eye), this hide has never been burnt.
Hence it is the storehouse of merit and fragrance.
24. If my hide had not been meritorious, О quarter-clad
one, how could it have come into contact with you in the
battlefield?
25. О Sankara, if you are pleased, grant me another boon.
From today onwards, may you have the name ‘Krttivasas.’
*
26. On hearing these words of his, Sankara said, “So be
it” and further said to that Daitya whose mind was purified by
devotion:

Isvara said:
27-28. О storehouse of merit, О great Daitya, listen to
another rare boon. You have cast off your body in a battle in
the great holy spot Avimukta. May this holy body of youis
become my Linga in this holy spot, the means of salvation, the
bestower of salvation on all here.
29. This will be known by the name Krttivasesvara. It will
be destructive of great sins. It will be at the top (i.e. greatest)
of all Lingas. It will be the most excellent.
30. It will be the most excellent of all the Lingas in Varanasi,
even of the greatest ones. It will be the most excellent one
(among them) like the head.
31. For the sake of the welfare of men, I shall stay here
along with the members of my family and followers. When this
Linga is visited, worshipped and eulogized, the man will be­
come blessed. He will not reenter the world.
32-38. I shall stay in the Krttivasesvara Linga in order to
bless all those who stay in Avimukta—Rudras, Pasupatas, Siddhas,
sages, philosophers, quiescent ones, men with control of sense-
 IV.ii.68.39-46 187

organs, those who have conquered anger, persons unafflicted

by the opposing pairs (such as pleasure and pain), those who
do not have possessions, those who are devoted to me, those
who are desirous of salvation, those who are equally unaf­
fected by honour and insult, and those who view a lump of
clay, a stone and a piece of gold alike.
Undoubtedly three times everyday, ten thousand crores of
Tlrthas approach Krttivasa. All these become rid of their sins
when they approach Krttivasesvara: Men of Kali and Dvapara
ages with foul and sinful intellect, those who do not follow the
practice of the good, those who are averse to truthfulness and
cleanliness, those who are carried away by Maya, hypocrisy,
covetousness, delusion and egotism, Brahmanas partaking of
the cooked food of Sudras, gourmets, gourmands, too greedy
ones, and those whose minds are far removed from Sandhya
prayers, holy baths, Japas and adorations. They will attain sal­
vation easily like persons of great meritorious deeds.
39-41. Hence Krttivasesvara Linga in Kasi should be re­
sorted to by men. Salvation which cannot be easily achieved
elsewhere in thousands of births can be obtained in Krttivasesvara
Linga within a single birth. The sins committed in the previ­
ous births shall perish slowly due to penance, Dana etc. But
if Krttivasesvara is visited they perish immediately. Men who
worship Krttivasesvara Linga have actually entered my body.
They are not reborn.
42. In Avimukta, people should stay here. They should
chant Satarudriya Mantras and Lord Krttivasesvara should be
visited again and again.
43. By worshipping Krttivasas in Kasi, one obtains that
benefit which is obtained when seven crores of Mahdrudra
M antras are chanted flawlessly.
44. On the fourteenth day in the dark half of Magha a
devotee should observe fast, worship Krttivasesa and keep awake
at night. He will attain the great goal.
45. He who celebrates great festival on the full-moon day
in Caitra month around Krttivasesvara Linga will not enter any
womb.

46. After saying this, the Quarter-clad Lord of Devas accepted

the great hide of Gajasura and wore it.
 188 Skanda Purana

47. О Pot-born One, there was a great celebration of a

festival on that day when the Quarter-clad attained Krttivasatva
(state of wearing the hide).
48. When the trident was lifted up at the plSce where the
Daitya was impaled on the trident and raised up as an umbrella,
a great holy Kunda (pit) took shape (was formed).
49. A devotee should take his holy bath in that Kunda,
offer libations to the ancestors and visit Krttivasesvara. He will
be blessed.

Skanda said:
50. Listen, О Agastya, to what happened in that Tirtha.
By the power of that Tirtha crows got transformed into swans.
51-53. Formerly there was a religious festival at Krttivasa
on the full-moon day in the month of Citra. The cooked rice
offered was obtained and kept in a heap by many priests. О
Brahmana, birds flocked there on seeing it and they began to
fight with one another in the sky for the cooked rice. The
crows with limbs not developed well began to crow in harsh
sounds when hit by the ciows of fully developed limbs. The
weaker ones were struck down by the stronger ones.
54. On being struck down, they fell down into that Kunda
from the sky above. Since they were destined to live further,
the crows were saved. They were transformed into swans.
55-56. People assembled there for the festival became
surprised. Pointing out to them with their fingers, they ex­
claimed, “See, О Lord! Even as we were watching, the crows
which fell into the Kunda here became Dliartarastras (swans
with black feet and beaks), due to the power of this Tirtha.”
57. Ever since then, О Pot-born One, that Kunda near
Krttivasa became well-known in the world by the name Harhsa
Tirtha.
58. Those who become highly defiled in their souls due
to excessively dirty, sinful activities become pure instantaneously
when they perform all the water rites at Hariisa Tirtha.
59. One should always live in KasI, should bathe in Hamsa
Tirtha, Krttivasa should be visited and the greatest position
( Moksa) should be attained.
60. О sage, at every step, there are many Lingas in KasI.
I V .ii.6 8 .6 1 - 7 4 189

But Krttivasesvara Linga is remembered as the head of all the

Lingas.
61. A fter p ro p itiatin g Krttivasa with the mind full
of devotion, one attains the benefit arising from the worship
of all the Lingas in Kasi.
62. Whatever rite is performed in the vicinity of Krttivasa—
Ja p a , D ana Tapas and Н о т а , libations and adoration of the
deity, becomes endless in its benefit.
63. This Tirtha has been in existence from times imme­
morial, О Pot-born One. It manifested itself, due to the pres­
ence of Lord Mahesa.
64. These Siddha Lingas become concealed in the differ­
ent Yugas. Buy by the presence of Sambhu, they manifest themselves
again.
65. Around Hamsa Tirtha, О sage, there are ten thou­
sand and two hundred Lingas installed here by excellent sages.
66. Everyone of these Lingas, beginning with Katyayanesa
and ending with Cyavanesa, accords spiritual powers to the
residents of Avimukta.
67. The great Lomasesa Linga was installed by Lomasa
to the west of Krttivasas. If a devotee visits it, where is the fear
of the god of Death?
68. The great auspicious Malatisa Linga is to the north
of Krttivasa. By adoring that Linga a king becomes lord of
elephants.
69. The Linga called Antakesvara is stationed to the north
thereof. One even with great sins becomes rid of all sins by
visiting it.
70. The great Janakesa Linga at its side is the great bestower
of knowledge. By worshipping that Linga knowledge of Brah­
man is attained.
71. To the north thereof is Bhairava of dark-coloured
limbs and a huge imag^ By visiting it men can ward off the
sight of Yama.
72. Goddess Suskodari with awful eyes is also there to the
north of Krttivasa. She devours the obstacles of Kasi.
73. To the south-west of the goddess is the Vetala (Spirit,
ghost) named Agnijihva. Adored on Tuesday, he bestows all
desired objectives and powers.
74. There is the Vetalakunda there that dispels all ail-
 190 Skanda Pur ana

merits. Cuts, tumours and other ailments and pain vanish when
the waters of the Kunda come into contact with them.
75. A devotee who scrupulously takes his holy bath in the
Vetalakunda and bows down to Vetala shall obtain all the
desired objectives difficult of access to all embodied beings.
76. There is the Gana there with two arms, four feet and
five heads. Immediately after visiting it, sins are destroyed and
split into a thousand.
77. О Sage, to the north thereof is Rudra, the terrible
one, with four horns (Vedas), three feet (the Savanas), two
heads (the Prdyaniya, introductory rite, and IJdayaniya, con­
cluding rite). He has seven hands (the Vedic Metres).
78-81. О Pot-born One, he (Lord Rudra) cries out as
follows, in the shape of Visa (Bull, Dharma) and bound in
three ways (by means of Mantras, Brahrnanas and Kalpas):
“Those who are evil-intentioned ones in Kasi and those who
bring in obstacles to Kasi—it is to cut them off that I am
holding the dagger. Those who are pious-minded in Kasi and
those who remove obstacles in Kasi—it is to make their fami­
lies flourish that I hold the Amrta jar in my hand.”
If a devotee visits Vrsarudra and worships him with devotion
and great means of service, he is never assailed by obstacles.
To the northern quarter of Rudra is the serpent deity named
Manipradlpa.
82-83. Beyond it is Manikunda. It is a great holy Kunda
that dispels poison and ailments. A devotee should take his
holy ablution in the Kunda and visit the serpent-deity. He
should obtain a kingdom full of jewels and rubies, abounding
in elephants, horses and chariots and richly endowed with
excellent wives and sons.
84-85. There is no doubt in this that if Krttivasesvara Linga
in Kasi has not been visited those people will be mere burdens
of the world.

Skanda said:

Those men who hear the origin of Krttivasa and visit his
Linga will attain welfare. There is no doubt about it.
 IV.ii.69. М 7 191

CHAPTER SIXTYNINE

The Assembly of Sixtyeight Holy Spots

Skanda said:
1. Listen, О Agastya, О mass of penance, to the descrip­
tion of all the Lirigas in Kasi which, if resorted to, shall be
conducive to the salvation of men of purified souls.
2. The spot where the hide was sportingly worn by the
Lord, is well-known as Rudravasa. It accords all spiritual powers.
3. When Krttivasa stationed himself voluntarily there along
with Uina, Nandin came there and submitted after due
obeisance:
4. “O Lord of the chiefs of Devas, О Lord of the universe,
sixty-eight very fascinating and charming mansions full of jewels
have sprung up here.
5. Whatever splendid holy shrines are there in the three
worlds—Bhfih, Bhuvah and Svali—capable of bestowing salva­
tion, have been brought here by me from all-round.
6. Which has been brought from where, which has been
installed in what place, I shall describe, О Lord. Be pleased
to attend for a short while.
7. The salvation-giving great Linga of the Lord of Devas
named Sthanu, has sprung up here from Kuruksetra. Only a
sixteenth part thereof is present there.
8. In front of it there is the great splendid PuskarinI (holy
lake) named Sannihati to the western side of Lolarka. It is
(called) the holy spot Kuruksetra Sthala.
9. Whatever holy rite is performed there, say, holy bath,
offerings, Japas, penance and monetary gifts, by those who
seek welfare, shall truly be crores of crores (of times) more
beneficial than those at Kuruksetra.
10. О Lord, accompanied by Brahmavarta the Lord of Devas
has manifested himself in Kasi from Naimisa, after leaving a
mere part there.
11-17. To the northern side of Dhundhiraja is the Linga
called Devadeva (Lord of the Devas) which bestows all spiri­
tual powers on the aspirant. Beyond it is the excellent well,
well-known as Brahmavarta, which dispels the likelihood of
 192 Skanda Purana

corning back (into this world) in the case of men. A devotee

should take his bath in the waters of that well and adore
Devadeva. The merit thereof is known as crores of crores of
times that at Naimisaranya.
From the shrine and holy spot of Gokarna has sprung up
here voluntarily the great Linga named Mahabala in the vicinity
of Sambaditya. By visiting and touching it, every powerful (great)
sin is thrown far off like a mass of cotton wafted by wind.
By visiting Mahabala Linga in front of Kapalamocana, a
devotee attains great power and he will attain the city of sal­
vation.
The Linga named Sasibhusana has been installed here to
the east of Rnamocana. It was brought from the excellent holy
spot Prabhasa. By resorting to that Linga a man will attain the
stale of the Moon-embellished Lord (i.e. Siva).
18. He attains crores of times more the merit from the
religious festival at Prabhasaksetra.
Lord Mahakala has himself come here from Ujjayinl.
19-23 Merely by remembering his name, a devotee ceas­
es to have the fear of Kali and Kala. This Linga named Mahakala
is situated to the east of the great Linga named Pranava. Through
its visit, it bestows great salvation and it destroys all sins.
Ayogandhesvara Linga has manifested itself here from the
excellent Puskara Tirtha along with Puskara (holy lake). A
devotee should visit Lord Ayogandha in the northern side of
Matsyodari and take his holy bath in Ayogandhakunda. He
redeems his ancestors from the worldly existence.
Mahanadesvara Linga has come here from the holy spot
Attahasa. It is to the north of Trilocana. If visited, it is con­
ducive to salvation.
Mahotkatesvara Linga has come here from the holy spot
Marutkota. It is to the northern side of Kamesvara. When
visited, it accords spiritual powers devoid of impurities.
24. Vimalesvara Linga has come here from the holy spot
Visvasthana. It is to the western side of Svarllna. If visited, it
accords spiritual powers devoid of impurities.
25. The great Mahavrata Linga has come over here from
the Mahendra mountain. It is in the vicinity of Skandesvara.
It bestows the merit of great Vratas (holy observances and
vows).
 IV.ii.69.26-43 193

26-29. In the course of the first Yuga i.e. Krtayuga when

the groups of celestial sages were reciting the prayers, a great
Liriga appeared after piercing through the ground which was
very difficult to break through. Since their desire was fulfilled,
they proclaimed it “Mahadeva”. Ever since then, it became
Mahadeva in Kasl. It was by that great Linga that Kasika was
made the holy spot of salvation. A man who visits Mahadeva
here in Avimukta, shall surely go to Sarhbhu’s world wherever
he may die. That Linga should be assiduously resorted to in
Avimukta by those who desire salvation.
30. Anandakanana has never been given up by Mahadeva
in the form of Linga even in the course of other Kalpas.
31. Its shrine (of the Linga) of auspicious form is incom­
parable. It consists of all gems. It is the favour of that Lord
Mahadeva.
32. That is the presiding deity in Varanasi fulfilling all
desires. It is in the form of all Lihgas and is named Mahadeva.
33. Undoubtedly all the Lirigas of the three worlds have
been seen by the person who has seen Mahadeva having form
of Liriga in Varanasi.
34. By worshipping Mahadeva once in Varanasi, a man
will joyously reside in Siva’s world until rhe annihilation of all
living beings.
35. The Mahadeva Linga should be assiduously invested
with the sacred thread or Kusa grass in the month of Sravana
on the fourteenth day. The devotee shall nevei be in a womb
(thereafter).
36-37. Accompanied by Phalgu and other Tirthas num­
bering eight and a half cores, Pitainahesvara Linga came here
from Gaya Tirtha at the place where Dharma performed aus­
terities for one million Yugas keeping as witness the great
Liriga named Dharmesvara.
38. A man should joyously worship Pitamahesvara Liriga
there. There is no doubt about this that he gets liberated
along with twenty-one generations of his family.
39-43. From Prayaga, the kings of Tirthas, Mahesvara named
Sulatarika came here by himself accompanied by the Tlrtharaja
himself and stayed south of the beautiful Nirvanamandapa.
The pure mansion of that Lord excels Mount Meru. It is refulgent
like gold. It is a boon granted by the Lord himself in a previous
 194 Skanda Purana

Yuga. Mahesvara should be worshipped at the outset in Kasl.

He dispels all sins.
One who takes his holy bath in Prayaga (stationed) here,
bows down to Mahesvara after adoring in accordance with the
injunctions, with elaborate requisites of services, and visits
Sulatahka undoubtedly obtains merit crores of times more
than that arising from the holy bath at (the original) Prayaga.
44. From Sahkukarna, a great holy spot, the Liriga called
Mahatejas appeared here. It bestows increase in great splendour.
45. His mansion is the storehouse of great splendour. It
is extremely pure. It pervades the sky with its sparkling flame-
like splendour. It is (as if) solely constructed with rubies.
46. By visiting, touching, eulogizing and adoring that Lihga,
that greatest region is attained, on reaching which no one
comes to grief.
47. By adoring Mahatejas to the east of Vinayakesvara the
devotee goes to the region of Mahesvara in a fire-like resplen­
dent vehicle.
48. The great MahayogTsvara Lihga revealed itself from
the extremely sacred Tlrtha named Rudrakoti.
49. It is in the vicinity of Parvatlsvara Lihga. It bestows
all miraculous powers. By visiting that Lihga, men get the
merit of (visiting) a crore of Lingas.
50. All-round the mansion thereof, mansions of beautiful
structure, about a crore in number, belonging to Rudras, have
been erected by Rudramhrtis.
51-54. That is called Rudrasthall at Kasl by expounders
of the Vedas. Those who die in Rudrasthall, whether they be
worms, insects, locusts, animals, birds, beasts, men of barbar­
ian descent or learned Dlksitas, become Rudras. They (who
have become Rudras) do' not have any return to the world.
All the sins accumulated in the course of thousands of births,
become entirely destroyed as soon as the devotee enters
Rudrasthall. The devotee may be desirous (of fruits) or free
from desires or one born as a brute (non-human being), but
if that being dies at Rudrasthall, he will attain the supreme
liberation.
55. Krttivasas has come down here voluntarily from the
holy spot Fkambara (Bhuvanesvara) and stationed here in the
Krttivasas Lihga.
IV.ii.69.56-68 195

56. In this holy spot the Lord in the company of Amba

and hosts of sages, imparts into the ears of his own devotees
the knowledge of Brahman revered by the Srutis.
57. From Marujarigala (Marwar, Rajasthan) Candisa has
come down to the Siddhi-bestowing holy spot here. Merely
through his look, he will split the mass of fierce sins into a
hundred parts.
58. He who visits the great Candisvara Liiiga in the vi­
cinity of Ganadhyaksa, armed with the noose, attains the greatest
goal.
59. Lord Nllakantha himself has arrived here from the
Kalanjara mountain. He is the destroyer of worldly existence
and has stationed himself in the vicinity of the Ganas called
Dantakuta.
60. Those devotees by whom Nilakanthesvara Linga in
Kasi has been duly adored, shall themselves become blue-
throated moon-embellished ones.
61. The Liiiga with the epithet Vijaya has come down
here from Kasmira. (It lias stationed itself) to the east of
Salakatarhkata and always bestows success on men.
62. By adoring Vijayesa, men become always victorious in
battle, royal palace, gaming table and scholastic disputation.
63. From Tridanda city Lord Urdhvaretas himself has ar­
rived here. He has established himself keeping in front of him
Kiismandaka, the presiding officer of the Ganas.
64. By viewing Urdhvaretas a devotee attains an elevated
status. There is no question of going downwards (in status
etc.) in the case of the devotees of Urdhvaretas.
65. The Linga named Srikantha (has come) from the
holy spot Mandalesvara and established itself to the north of
Vinayaka called Manda.
66. Men who are devoted to Srikantha are Snkanthas
themselves. They are not short of glory and fortune either
here or hereafter.
67. The Lord with the appellation Kapardisvara himself
manifested in the Pisacamocana Tirtha from the great Chagalanda
Tlrtha.
68. One who assiduously worships Kapardisa, does not
fall into hell, nor does he become a vampire even if he com­
mits the most heinous sin.
 196 Skanda Purana

69. From the holy place Amratakesvara, the Linga named

Suksmesa has arrived in this holy spot, the source of all welfare.
70. By visiting Siiksmesvara Linga in the vicinity of Ganesa
called Vikatadvija, one attains the subtle goal.
71. (The Linga named) Devesa Jayanta has arrived here
from the holy spot Madhukesvara. It is stationed in front of
Ganapati (named) Lambodara.
72. One who takes his holy bath in the splendid waters
of Ganga and visits Jayanta shall attain the miraculous powers
desired. He will be victorious everywhere.
73-76. Tripurantaka, the Lord of Devas, manifested from
SrTsaila. The merit that has been mentioned as obtained by
visiting the summit of Srisaila, can be easily obtained by visiting
Tripurantaka.
If a man worships with great devotion Lord Tripurantaka
on the western side of Visvesa, he does not enter a womb.
Lord Kukkutesvara has come here from Saumyasthana. He
is stationed in the vicinity of Ganesa called Vakratunda. By
visiting and adoring him, all miraculous powers can be acquired.
77. Lord Tristill has himself come here from the holy
spot Jalesvara (stationed) in front of Ganapati (named) Kutadanta.
He bestows all Siddhis.
78. Lord Jan has come from the great holy spot Ramesvara.
He is on the northern side of Ekadanta. If worshipped, he
bestows all desired things.
79. Lord Tryambaka has come from the holy spot Trisandhya.
He is on the eastern side of Trimukha. If worshipped, he
accoids the state of Tryarhbaka.
80. Haresvara has come here from the holy spot Hariscandra
(and is) in front of Hariscandresvara. If worshipped, he always
bestows victory.
81-82. Sarva has come here from (the holy place)
Madhyamakesvara. It is established keeping (itself) in front of
Gaturvedesvara Linga. The Linga Sarva in Kasi bestows the
highest attainment (Moksa). By worshipping the Linga called
Sarva no man falls into the status (category) of a lower being.
83. Another great Linga has appeared here from Sthalesvara
(at a place) where is Yajnesvara Linga. It bestows the benefits
of all Lirigas.
84. By worshipping Maha Linga, a devotee having great
 IV.ii.69.85-98 197

faith attains great glory in this world as well as in the other.

85. Sahasraksa Liiiga has come here from the holy spot
named Suvarna. By visiting it men obtain the eye (vision) of
knowledge.
86. By visiting Lord Sahasraksesvara (which is) to the
south of Sailesvara, a devotee can cast off the sins of hundreds
and thousands of births.
87. From the holy spot Harsita has appeared the Linga
Harsita that dispels darkness. On being visited and touched,
it bestows delight on men.
88. The mansion (shrine) of Harsitesvara is in the vicin­
ity of Mantresvara. By visiting it men will always enjoy series
of delightful events.
89. Rudra himself has come here from Rudramahalaya.
By visiting it men clearly pass on to the world of Rudra.
90. There is no doubt in this that those men by whom
Rudresvara Linga here in KasT has been worshipped should be
known as embodiments of Rudra.
91. If Lord Rudresvara is visited in the vicinity of Tripuresa,
those devotees are to be known as on a par with Rudra, whether
alive or dead.
92. The great Lord Vrsesa has come here from the holy
spot Vrsabhadhvaja. He is in the vicinity of Banesvara Linga.
He always bestows piety.
93. The Linga named Isanesvara has come here from the
holy spot Kedara. That should be visited in the west of
Prahladakesava.
94. A devotee who takes his holy bath in the waters of
the north-flowing (Gariga) river and worships Isanesa, shall
stay in the city of Isana with splendour like that of Isana.
95. The beautiful Murti (image, form) Bhairavi has come
here from the holy spot Bhairava. Its name is Samharabhairava.
It should be assiduously visited.
96. It is to the east of Kharvavinayaka. If worshipped it
will be conducive to all Siddhis. Samharabhairava in KasI shall
destroy series of sins.
97. Ugra, the bestower of Siddhis, has manifested him­
self here from the holy spot Kanakhala. By visiting him, men
can get rid of their fierce sins.
98. Ugra Linga should always be resorted to. It is to the
 198 Skanda Purdna

east of Arkavinayaka. Even very fierce obstacles shall perish on

its being worshipped.
99. О Lord, the Lord named Bhava has manifested him­
self from the great holy spot Vastrapatha here in the vicinity
of Bhimacandi.
100. If a man worships Bhavesvara, he never appears again
in the world. He will become the lord of all kings carrying out
his behests.
101. Lord Dandl arrived in Varanasi from Devadaruvana
chastising masses of sins, and has stationed himself in the form
of a Linga.
102. It is to the east of Dehalivinayaka that Lord Dandlsvara
should be worshipped. If men worship him, their rebirth never
takes place.
103. From the holy spot Bhadrakarnahrada Siva came here
directly followed by the pool Bhadrakarnahrada. He is the
bestower of happiness on all when worshipped.
104-105. That excellent TTrtha is to the east of Ganapati
named U ddanda. A devotee who takes his holy bath in
Bhadrakarnahrada and adores the Linga named Siva, attains
welfare everywhere. By worshipping Bhadrakarnesa, the devo­
tee shall hear the welfare of all living beings; he sees the well­
being of all with his own eyes.
106. Sankara has come from the holy spot called Hariscandra
and shines in front of you. By worshipping him there occurs
no rebirth from the womb of a mother.
107. Kala Linga, well-known as Kalasesa has come from
Yama Linga, a great holy spot. It is stationed to the west of
Candresa.
108. If a man takes his holy bath in the Yama Tirtha to
the right side of Mitravaruna and visits Kala Linga, whence is
the fear of Kali and Kala?
109. He who c o n d u c ts his p ilg rim a g e th ere on
NarakacaturdasI day will not proceed to Yama’s abode, even
though he may be a sinner.
110-111. From the great holy spot of Nepala, Pasupati came
here where the system of Pasupata Yoga was imparted by you,
the Pinaka-wielding One, the Lord of Devas, to Brahma and
others for the sake of salvation. Merely on visiting it one is
rid of the brutish bonds.
 I V .ii.6 9 .1 1 2 -1 2 7 199

112. From the holy spot Karavlraka Kapalisa came here.

He should be assiduously visited in the Kapalamocana Tlrtha.
113. Merely by visiting it, the sin of Brahmana-slaughter
is dispelled.
Umapati has come here from the city of Devika (Devipajana?)
and established himself.
114-117. Visited to the east of Pasupati, he dispels sin
accumulated in the course of a long time.
The Linga named Diptesa has come here from Mahesvarak$etra
(Kailasa). He stands near Umapati for the purpose of illumi­
nation. The Linga (named) Diptesa situated in the middle of
Kasi bestows enjoyment of pleasures here and salvation here­
after.
Acarya Nakulisvara (Lakulisvara) has come from the holy
spot Kayarohana (Baroda Dist. in Gujarat). He stands surrounded
by his disciples observing the great Pasupata Vratas. Visited to
the south of Mahadeva, he bestows knowledge. He destroys
quickly the Ajnana (Ignorance) that causes conception and
worldly existence.
118. The Linga named Amaresa has come from Gangasagara
(confluence of Gariga and the Sea). If it is visited, immortality
is not difficult to be achieved.
119-120. Lord Bhimesvara from Saptagodavari Tirtha shines
here in the form of a Linga for the sake of (granting) enjoy­
ment of pleasures as well as salvation of all men. If a devotee
visits Lord Bhimesvara in front of Nakulisvara, even terrible
sins perish instantaneously.
121-122. From the holy spot Bhutesvara, (the Linga named)
Bhasmagatra manifested itself here. A devotee shall assidu­
ously worship it on the southern side of Bhimesa. By visiting
Bhasmagatra, that merit is attained which one usually acquires
after a perfect practice of Pasupata Yoga for a hundred years.
123. From (the holy spot) Nakulisvara Lord Нага has him­
self manifested in the form of a Linga in Kasi and is well-
known as Svayambhu.
124. A devout man should take his holy bath in Siddhahrada
and worship Svayambhu Linga in front of Mahalaksmisvara.
He will never be reborn.
125-127. Very near Prayaga Tirtha is a palatial mansion with
the lustre of corals. This is the great palace of the Lord named
 200 Skanda Pur an a

DharanI Varaha. He has come down from Vindhya mountain

after hearing that Your Lordship have come down to KasI
from Mandara having caves full of jewels. He was accompanied
by the Ganas, sages and gods. That Lord Dharanivaraha should
be assiduously visited. He will redeem one who is immersed
in the ocean of disaster and seeks refuge.
128. From the holy spot Karnikara has come Ganadhyaksa
having the hue of Karnikara flowers. He should be worshipped
as having a club in his hand. He is the destroyer of thousands
of obstacles.
129. By worshipping Ganadhyaksa stationed to the west of
that deity Dharanivaraha a devotee shall obtain the status of
Ganapatya (‘leadership of the attendants*).
130. From Hemakiita the Linga (named) Lord Virupaksa
has manifested itself here, to the south of deity Mahesvara. If
visited, it will redeem the devotee from worldly existence.
131. From Gangadvara, the Linga (named) Himasthesa (has
manifested itself). It is conducive to the attainment of miracu­
lous powers. It should be visited to the west of Brahmanala.
132. О Lord, from Kailasa Ganadhipa has come. Other
Ganas of great strength numbering seven crores have come
from Kailasa mountain.
133-135. Seven forts have been built by them. They are on
a par with seven heavens. They have huge doorways fitted with
mechanical devices and panels fixed intricately. They are richly
endowed with all requisites. Each of them contains a crore of
warriors. (The forts were) respectively made of gold, silver,
copper, bell metal, brass, lead and lead stone. They are firm
and reach as far as the sky. Thereafter a big fort was made all­
round KasI (as huge as) a mountain by them.
136. A moat was also made by them below, with the water
of Matsyodari flooding it. Matsyodarl was split into two, the
external one and the internal one.
137-139. Mixed with the waters of Ganga it became famous
as a great Tlrtha.1 When the waters of Ganga begin to flow

1. These verses describe the condition of the last millennium. Matsyodari:

Formerly i.e. a thousand years ago, Matsyodari was a rivulet flowing into Varana.
Rarely GaAga over-flooding into the course of Varana swelled Varan& so much
 IV.ii.69.140-148 201

in the opposite direction i.e. southwards, the Matsyodarl Tirtha

is obtained due to the weightiness of the merit. If the festival
of the Sun and the Moon occurs (i.e. eclipses or entry into
a new Zodiac sign), then the merit thereof is hundred crores
of times. When Ganga and Matsyodari join together (i.e. waters
of Ganga enter Matsyodarl), all the festivals, all the Tlrthas
and all the Lingas are there.
140. Devout men who take their holy baths in Matsyodarl
at any time and offer balls of rice, will never again lie in the
belly of a mother.
141. This holy spot Avimukta shall assume the shape of a
fish (Matsya) when the water of the celestial river is seen flowing
all-round.1
142. Those men who take their holy bath in Matsyodarl,
are the best among men. Even after committing many sins,
they will never see the city of the god of Death (Yama).
143. Of what avail is the bath in many Tlrthas? Of what
avail is the performance of difficult austerities? If a devotee
takes bath in Matsyodari, whence need he fear a chance of
being conceived and born?
144. One who takes one’s bath wherever there are Lingas
installed by men, Devas or sages, and in Matsyodarl, attains
salvation.
145. There are many Tirthas present in Bhuh, Bhuvah or
Svah (in the three worlds), but it is certain that they are not
equal to a ten-millionth part (of Matsyodarl).
146. Thus, О Lord, the Tirtha has been rendered very
great by that resident of Kailasa i.e. Ganadhipa of esteemed
and exalted activities.
147. From the Gandhamadana mountain, the Linga named
Bhurbhuvah manifested itself to the east of Ganadhipa.
148. After visiting the Linga called Bhurbhuvah men become
meritorious enough to stay for a long time far above the worlds

that it pushed back the waters of Matsyodari in the opposite direction. Hence
the propriety of v 137b-138a and also v 141. The mingling of the backward
flowing waters of Ganga, Varana and Matsyodari was regarded very auspicious.
Matsyodari Tirtha was a big lake. This great Tirtha was drained in 1826. Today
Matsyodarl is a small park with a pond called “MachodarP just to the south
of Omkara. (BCL 116-118)
1. This happened when GaAga was over-flooded.
202 Skanda Purdna

of Bhuh, Bhuvah, Svah and Mahah enjoying divine pleasures.

149. О Lord, from beneath the bottom of the seven neth­
er worlds, the great Linga (named) Hatakesa* came here ac­
companied by Bhogavati (the river of Patala).
150. Its palace was built by serpents, the chief of whom are
Sesa and Vasuki, with masses of jewels, rubies and diamonds.
The great palace was erected assiduously.
151. That Linga is made entirely of gold and equipped
with necklaces of jewels. It is to the east of Isanesvara. It should
be adored assiduously.
152. A devout man should worship that Linga with great
devotion. He will become blessed with all prosperity. After
enjoying numerous pleasures, he will attain salvation after
death.
153. From the world of Taraka (stars) in the sky, the Linga
in the form of refulgence came here and manifested in front
of Jnanavapl. That Linga (is called) Tarakesvara.
154^-156. Tarakajnana (Knowledge of redemption) shall be
obtained by worshipping that Linga. A man should take his
holy bath in Jnanavapl, visit Tarakesa, perform all the due
rites at twilight after offering libations to grandfathers and
observe the vow of silence till the Linga is visited. He is lib­
erated from all sins and he attains perpetual merit. At the end
of the life, he gets Taraka Jnana through which he gets lib­
erated.
157. From the holy spot of Kirata where formerly the
Lord became a hunter, Kiratesa has manifested here.
158. A man should bow down to that Kiratesvara Linga
behind Bharabhutesvara. He will never lie thereafter within
the belly of a mother.
159. The Linga called Marukesvara came from the city of
Lanka. By worshipping that Linga men have no fear of Rak$asas.
160. That Linga named Nairjtesvara is in the south-west­
ern quarter. Worshipped after Paulastyaraghava it destroys all
evils (men and things).
161. Jala Linga is fond of water. It is more meritorious
than Sthala Linga. It has come there from and established
itself in the middle of the waters of Ganga.
162. Its (mansion or shrine) is very wonderful. It is seen
in the middle of Ganga. It is very excellent and consists of all
I V .ii.6 9 .1 6 3 -1 7 5 203

metals. It is splendid and is full of all jewels.

163. Even today it is seen by a few due to the weightiness
of merit accumulated.
The Linga (named) Srestha came here from the holy spot
Kotisvara.
164. By visiting that Linga one attains the merit of visiting
ten million Lingas. The Linga (named) Srestha is behind
Jyesthesvara. It bestows excellent Siddhis.
165. The Linga (named) Analesvara has come out of the
mouth of Vadava (submarine fire). Worshipped here in front
o f Nalesvara it bestows all Siddhis.
166. Having come from Virajas Tlrtha the Three-eyed Lord
of Devas stationed himself in Trivistapa Linga of beginningless
existence.
167. From Amarakantaka Lord Omkara manifested him­
self in the meritorious Pilipila Tlrtha that bestows redemption
on all.
168. That is the first Linga with Taraka (Pranava) as its
source while Gariga had not yet arrived at Kasi. However, it
had manifested for the sake of uplifting the three worlds.
169. A great Linga with its (Pranava’s) shape manifested
itself therefrom. None other than our Lord knows its great­
ness.
170. О Lord, I brought these great Ayatanas (holy spots)
after leaving only a part in the different original holy spots.
171. All those meritorious ones have arrived with great
fervour, not otherwise. О Lord, all the places all-round are
beautiful in every respect and are capable of scraping the sky.
172. They are constructed of many metals and are bril­
liant with all variegated jewels. Merely by viewing their pin­
nacle, salvation is attained.
173. О most excellent one among Suras, if the names of
these Lingas are heard, heaps of sins arising in thousands of
births perish.
174. О Lord, what behest is to be carried out now by me?
The Lord may be pleased to utter it and it should be consid­
ered as fulfilled.

Skanda said:
175. On hearing these words o f Nandin, Нага, the Lord
 204 Skanda Purdna

of the chiefs of Devas, joyously commanded Sailadi (Nandin)

and said thus, О Pot-born One:

Sri Devadeva said:

176-178. О Nandin, you have done well. О perpetual per­
former of what is pleasing, carry out this behest. Employ the
Candis now. There are nine crores of Camundas accompanied
by their deities, Bhutas, Vetalas and Bhairavas. Their forms
are impossible to be assailed. In order to guard the city, post
them all-round in every fort along with their vehicles, armies
and weapons.

Skanda said:
179-182. After commanding Nandin thus, Mrda in the com­
pany of Mrdani, went to the holy Traivistapa that enables the
seed of salvation to grow.
The son of Silada took up the behest of Isa on his head,
called the Durgas and established them in every fort. By lis­
tening to this chapter describing the sacred Ayatanas, in due
order, with great faith, a man will attain heavenly pleasures
and salvation. If a man listens to this group of sixtyeight great
Ayatanas, he will never enter the cave of the belly of a mother.

CHAPTER SEVENTY

Establishment of the Deities

Agastya said:
1. О son of Katyayani, tell me how the deities were ap­
pointed in their duties at the behest of the Lord of Devas by
Nandin, the delighter of the universe.
2. О Lord, please do me a favour. Narrate factually where
which deities were posted for the protection of Avimukta.3

3. On hearing this request of Agastya, the son of Mahadeva

joyously narrated which places were assigned to which deities
in Anandavana.
 I V .ii.7 0 ,4 -1 7 205

S k an d a sa id :

4. After creating Visala Tlrtha in Gahga in Varanasi, VisalaksI1,

the great bestower of cherished things, was established on the
back of the holy spot.
5. (A devotee) who takes his holy bath in Visala Tlrtha and
bows down to VisalaksI attains profuse riches and glory ac­
cording great welfare both here and hereafter.
6. On the third day in the dark half of the month of Bhadra
(Aug.-Sept.) men should observe fast and keep awake at night
in the vicinity of VisalaksI.
7. In the morning, after embellishing fourteen virgins with
garlands, clothes and ornaments according to the capacity (of
the devotee), they should be fed assiduously.
8. Thereafter, Parana rite (breaking the fast) should be
performed in the company of sons and servants. Thereby, О
Pot-born One, the benefit of a perfect residence in Varanasi
shall be obtained.
9. On the same day a great religious festival should be
organized by the residents of the holy place for the purpose
of quelling troubles and for the acquisition of glory of salva­
tion.
10-17. In Varanasi, VisalaksI should be assiduously adored
by means of incense, lights, splendid garlands, fascinating presents,
ornaments of gems, pearls etc., wonderful canopies, chowries,
excellent silk garments not used before and fragrant scents,
for the enrichment of the Glory of Salvation by the residents
of any place. Even the least thing offered by excellent men
to VisalaksI is conducive to bring in endless benefit in both
the worlds.
The perfect fruit of whatever is offered at the seat of VisalaksI,
of Japa, Н о та , eulogy etc., is salvation. No hesitation need be
entertained in this regard.
By the adoration of VisalaksI a husband endowed with the
wealth of handsome features and embellished with good qualities
and habits is obtained by virgins, an excellent son by a preg­

1. Visdldkst: Near Visvanatha Temple towards Ganga. The shrine is a £aktipltha

(where a part of Satl’s body fell). VisalaksI is regarded as connected with
Kamaksi of Kahcl and Kamakhya of Assam and also with Mlnakfi of Madurai.
(BGL 172-173)
 206 Skanda Purdna

nant woman and capability of conception by barren women.

Great conjugal bliss is obtained by women hitherto denied
that bliss; widows are assured that in the next life there will
be no widowhood. Worshipped, heard or seen in Kasl, VisalaksI
fulfills the desires of women and men desirous of the greatest
liberation.
18. There in the vicinity of Gariga-Kesava, there is an­
other Tlrtha called Lalita Tlrtha. Goddess Lalita1, the great
protectress of the holy place, is there.
19. She too should be assiduously adored for the aug­
mentation of all affluence. Obstacles never come in the way
of the worshippers of Lalita.
20. By worshipping Lalita in the month of Asvina (Sept.-
Oct.) on the second day in the dark half, a devotee, whether
man or woman, attains the desired status.
21. By taking the holy bath in Lalita Tlrtha and bowing
down to Lalita the devotee shall obtain blessedness everywhere
even if he utters anything (by way of prayer).
22. О sage, Goddess Visvabhuja, an aspect of Gaurl is
stationed in front of VisalaksI, destroying always the great obstacles
of those having devotion to the holy spot.
23. For the augmentation of all desired things the reli­
gious festival of Goddess Visvabhuja should be assiduously cel­
ebrated during the nine days of the Sarat season (first to the
ninth day in the bright half of Asvina).
24. If any man does not bow down to Goddess Visvabhuja
in Varanasi, how can that evil-souled one get mental peace
from great calamities.
25. Those by whom Goddess Visvabhuja is eulogized and
adored in Varanasi, are nev^r harassed by masses of obstacles.
They are meritorious souls.
26. There is another deity in Varanasi namely Varahl in
the vicinity of Kratuvaraha. By devoutly bowing to her, a man
can avoid sinking down into the ocean of disaster.
27. SivadutI should be visited there itself. She destroys
calamities. She keeps her trident lifted up for the protection
of Anandavana. She threatens enemies.

1. She is at Lalita Gha(, formerly known as Ganga Kesava Ghat. Lalita is

an important deity at Varanasi and Prayaga. (BCL 231-32)
 I V .ii.7 0 .2 8 -4 0 207

28. On the southern side of Indresa is the deity Aindri

holding the thunderbolt in the hand and seated on a lordly
elephant. She should be worshipped. She always confers afflu­
ence.
29. In the vicinity of Skandesvara is the deity Kaumarl
riding the peacock as her vehicle. She should be assiduously
visited for the increase of great benefit.
30. To the south of Mahesvara, goddess Mahesvarl seated
on the bull as her vehicle should be worshipped by men. She
bestows cattle wealth.
31. In the vicinity o f Nirvana-Narasimha is the deity
NarasimhI with the discus raised up in her beautiful hand. She
should be adored by those who are desirous of salvation.
32. The deity Brahml riding the swan as her vehicle is
stationed to the west of Brahmesa. She strikes down enemies
with a handful of water out of her Kamandalu (waterpot).
33. For acquiring a perfect knowledge of Brahman, she
should be worshipped everyday by Brahmanas, ascetics and
those desiring to know the truth about Brahman.
34. A devotee should always resort to the deity Narayani
in Kasi. She eradicates obstacles by means of great arrows
discharged from the Sarriga bow here and there.
35. Great rise in prosperity in Kasi comes to that person
who bows down to Narayani who is to the west of Gopi-Govinda.
She rotates the discus in her raised index finger.
36. Thereafter, a man with devotion should worship Gauri
in the form of VirfipaksI, in the northern direction of Devayanl.
He obtains the desired glory.
37. The deity Sailesvari who is stationed near Sailesvara
and who, with her index finger threatens calamities and tor­
ments, should be duly worshipped.
38-39. A man with devotion should take his holy bath in
Citrakupa that bestows various kinds of benefit on men, visit
Citraguptesvara and worship the deity Citraghanta. One who
worships Citraghanta will not be adversely reported by Citragupta
even if he has committed many sins and left the path of righ­
teousness.
40. If a devotee in Kasi, whether man or woman, fails to
worship Citraghanta, thousands of obstacles will come to him
or her at every step.
 208 Skanda Purana

41. It is on the third day in the bright half of the month

of Caitra that devotees should assiduously arrange the reli­
gious procession and pilgrimage. A very great celebration should
be held and vigilance be kept during the night.
42. If a devotee worships Citraghanta with all the great
requisites of a great adoration, he does not hear the knell of
the bell of the god of Death tied round the neck of his buffalo.
43. The deity Citragrlva should be bowed to in the east
of Citrarigadesvara. The man never sees the tortures of various
kinds (inflicted by Yama).
44. A man with devotion should perform all rites in the
water in BhadravapI and visit Bhadrakall in front of Bhadranaga.
He never sees inauspiciousness and sorrow.
45. By assiduously worshipping Harasiddhi to the east of
Siddhivinayaka, the excellent man obtains all great powers.
46. After duly worshipping Vidhi by means of different
kinds of offerings, in the vicinity of Vidhlsvara, the devotee
attains various kinds of powers.
47. The devotee should take his holy bath in the Prayaga
Tirtha and worship the deity Nigadabhanjanl (‘breaker of fet­
ters’). He is never tormented with fetters.
48. With the desire foi liberating a prisoner, a devotee
should always worship Nigadabhanjanl on a Tuesday, devoutly
taking only one morsel of food. (The name of the deity may
be Bandl—Comm.)
49. On being worshipped she accords even the severance
from worldly bondage. Of what reckoning are fetters etc. through
her adoration?
50. There is no doubt in this that due to the faith of men
resorting to the feet of the deity Bandl, even a kinsman staying
very far off will return soon.
51. If she is served perfectly after taking up some vow
and observances, she will fulfil all desires soon removing all
doubts regarding Kasl.
52. This deity, the breaker of the bondage of the devo­
tees, has a hammer and a chisel in her hands. She is in the
vicinity of Tirtharaja. What desires does she not fulfil? (i.e.,
fulfils all desires.)
53-55. Behind Pasupati and in the vicinity of Amrtesvara is
the goddess (Amrtesvari). She should be assiduously bowed to
 IV.ii.70.56-66 209

after taking a holy bath in the well Amrtakiipa. A man should

devoutly worship the deity Amrtesvarl. By resorting to her
lotus-like feet the devotee shall gain immortality. Who will not
gain immortality if he meditates on the deity Mahamaya holding
a pitcher of nectar in the right hand and granting fearlessness
with the gesture of left hand?
56. The deity SiddhalaksmI, the mother of the universe,
is to the west of Arnrtesvara. She is in front of the Prapitamaha
Linga. She bestows great powers.
57. Who will not attain glory and fortune by visiting the
mansion of SiddhalaksmI, that has the shape of a lotus and
is called Laksmivilasa.
58 Thereafter the deity Kubja, the mother of the uni­
verse, who is in front of Nalakubara Linga and to the west of
Prapitamaha (Linga) should be worshipped
59. On being worshipped, Kubja iemoves calamities entirely.
Hence Kubja should be assiduously worshipped in Kasi by
those who seek auspiciousness and welfare.
60. Kubjambaresvara Linga is to the west of Nalakubara.
There the deity Trilokasundarl Gaurl should be worshipped.
She bestows everything desired.
61. The deity Trilokasundarl shall bestow spiritual pow­
ers (and make a female devotee) the most beautiful lady in
all the three worlds. By worshipping that goddess widowhood
does not befall.
62. The deity of great power named Dipta is in the vi­
cinity of Sariibaditya. By worshipping her, devotees become
endowed with brilliant splendour.
63. Goddess MahalaksmI, the mother of the universe, is
in the vicinity of Srlkantha. The mother of the universe should
be worshipped after taking holy bath in Srlkunda Tlrtha.
64. The devotee should offer libations to the ancestors
duly in the Tlrtha designated Srlkunda and make due gifts.
He will never be abandoned by the goddess of Wealth.
65. The holy spot of LaksmI is a great Pltha (sacred pedestal)
that accords spiritual powers (to the aspirant). A man who
practises Mantras there shall attain Siddhi.
66. There are many PIthas in Kasi conferring spiritual
powers, but nothing else is the great cause of fortune and
affluence like Mahalaksmlpitha.
 210 Skanda Purdna

67. On the sacred day of MahalaksmyastamI, men should

celebrate religious festivals there. On being worshipped here
duly, Padma (goddess Laksml) never abandons their abodes.
68. To the north' of Mahalaksmi is the deity* HayakanthI
holding an axe. Everyday she cuts off the great trees of obstacles
in Kasl.
69. The deity Kaurmi Sakti (the Sakti of Kurma, Visnu’s
incarnation as Tortoise) is to the south of Mahalaksmi. She
holds noose in her hand. She binds the masses of obstacles
of the holy spot every moment.
70. On being worshipped and eulogized by men, she ac­
cords Ksetra-siddhi (Siddhi of the holy spot?).
Sikh! Candl-is the great protectress of the holy spot in the
north-west.
71. She consumes the mass of obstacles and produces the
sound akin to that of a peacock. By visiting her, all the ail­
ments of men perish.
72-73. Always alert, Bhlmacandl guards the northern gate­
way. A devotee should visit Bhlmacandl holding a noose and
mallet in front of Bhimesvara, and perform all rites like water
libations in Bhlmakunda. He will become contented and blessed.
He will never see anywhere the messengers of Yama of exces­
sively terrible appearance and size.
74. The goddess Chagavaktresvarl is to the south o f
Vrsabhadhvaja. Day and night, she eats off the shoots of the
trees of masses of obstacles.
75. It is due to the giace of that goddess that the oppor­
tunity of living in Kasl is obtained. Hence one should sincerely
worship Goddess Chagesvarl on the Mahastami day (eighth
day in the bright half of Asvina).
76. Goddess Talajanghesvari keeps the palm tree as her
weapon. She eradicates clusters of obstacles in Anandavana
(i.e. Kasl).
77. A devotee should bow down to the hideous-faced
Talajanghesvari (who is) to the south of Sangamesvara Lihga.
He is never assailed by obstacles.
78. In the Tlrtha named Uddalaka, to the south o f
Uddalakesvara Lihga, the deity named Yamadam$tra chews the
mass of obstacles.
79. Those by whom Yamadamstra is bowed to in the Tlrtha
 IV .ii. 7 0 .8 0 -9 2 211

named Uddalaka, are never afraid of Yama here even after

committing a number of sins.
80-85. In Darukesvara Tlrtha in the vicinity of Darukesa
is the deity well-known as Carmamunda. She has the nether
worlds constituting her palate and mouth. The sky is her upper
lip and the earth the lower lip. She holds a skull and a dagger
in her hands. She is fond of swallowing the whole of cosmos.
(She is so lean that) her belly is dried up. She appears as
though she is bound with sinews. She protects the eastern part
of the holy spot from masses of obstacles. She has thousands
of huge brawny arms shining. She is squint-eyed. She holds
a discus and sweetmeat in the hands extending like the ocean.
She wears the hide of a leopard. She laughs harshly and
boisterously. She chews the bones of sinners quickly as though
they were merely lotus stalks. She keeps the bodies of betray­
ers of the holy spot with wicked habits stuck up at the tip of
her trident. A garland of skulls adorns her. She is terrible in
form. By bowing down to Carmamunda a man is never assailed
by the obstacles of the holy spot.
86-87. T h is (o th e r) deity M ah aru n d a is also like
Carmamunda. There is only this difference that she has the
garland of headless trunks as her ornament. Both the god­
desses are excessively powerful and they guard the holy spot.
They spread their hands before each other, clap them and
laugh boisterously.
88. The deity Maharunda of fierce countenance always
stands in Hayagrivesvara Tirtha to the north of Lolarka. She
removes the obstacles of her devotees.
89. In between these two deities named Carmamunda
and Maharunda is stationed Camunda with her form made up
of skulls.
90-91. These three deities should be assiduously worshipped
by the residents of the holy spot. They bestow wealth and
foodgrains. They accord sons and grandsons. They destroy all
calamities. They grant the Glory of Salvation when remembered,
visited, bowed to, touched and adored by men with great
faith.
92. To the west of Maharuncja is the auspicious goddess
Svapnesvarl. She foretells the future, whether good or bad, to
the devotee directly in the course of a dream.
 212 Skanda Pur ana

93-94. A devotee should take his holy bath in the holy

confluence of Asi on any lunar day. Whether man or woman
that wise one should observe fast and worship Svapnesvara
Linga and the Goddess Svapnesvari. He or she should lie down
on bare ground. He (she) will be able to see the future in
dream.
95. Even today this can be tested there and believed in
by the persons who know. Svapnesvari will tell the past, present
and future.
96. She should be assiduously worshipped in Kasi on the
eighth, ninth or fourteenth lunar day by men who seek knowl­
edge during day or night.
97. To the west of Svapnesvari is stationed Goddess Durga.
She always protects the southern side of the holy spot.

CHAPTER SEVENTYONE

Exploits of Durga

Agaslya said:
1. О son of Uma, how did the goddess get the name Durga?
How should she be worshipped in Kasi? Narrate this to me.

Skanda said:
2. О highly intelligent Pot-born One, I shall tell you how
the goddess got the name Durga and how she should be worshipped
by the aspirants.
3. There was a great Daitya named Durga born of Daitya
Ruru. After performing an intensively fierce penance, he got
the boon of invincibility by human beings.
4. Thereupon, all the worlds beginning with Bhuh, Bhuvah,
and Svah were brought under his control after conquering
them in battle with the prowess of his arms.
5. That powerful demon himself became (assumed the powers
of) Indra, Vayu, Candra, Yama, Agni, Varuna and Kubera.
6. He himself took up the position of Isana, Rudra, Arka
I V .ii.7 1 .7 - 1 8 213

(the Sun-god) and Vasus. Fearing him even the great sages
gave up penance.
7. Agitated through fear for him, Brahmanas ceased to
study the Vedas. Enclosed sites for the performance of Yajnas
were destroyed by his soldiers of unendurable (ferocity).
8-9. Many chaste women were outraged by them (as they, i.e.
the demons were) determined to follow evil path. After carrying
away others’ possessions by force, they enjoyed them because
they were unconquerable. They were evil in their conduct and
ruthless in every activity they took up. Rivers became diverted
from their regular course. Fires ceased to blaze.
10. The luminaries ceased to be brilliant due toithe fear
for him. The faces of the maidens in the form of the quarters
became lustreless all-round.
11. All pious rites ceased (to be performed). Impious
ones prevailed. They alone transformed themselves into clouds
and showered sportingly.
12. In great fear for him, the earth put forth plants even
though the seeds had not been sown. Even barren, non-fruit­
bearing trees bore fruits.
13. The wives of gods and sages were imprisoned by that
excessively arrogant demon. All the heaven-dwellers were made
forest-dwellers by him.
14. Extremely terrified, men did not honour gods who
visited their houses even with a polite conversation, because
they would in that case face difficulties and disasters.

Skanda said:
15. Neither nobility of birth nor good habit and conduct
contribute to greatness. High position alone is conducive to
welfare. A fall from high position is thought to be meanness.
16. Only they are blessed who, even in adversity, forced
by wretchedness, do not step into the courtyard of persons
with mind defiled by affluence.
17. Death is better in the world because there is no in­
dignity therein. Even immortality is not conducive to welfare
if there is meanness.
18. Only they live truly, only they are meritorious, they
whose mind like the ocean does not give up its dignified majesty
even in adversity.
 214 Skanda Purdna

19. At times there is rise in prosperity. At times there

comes adversity. A wise man of fortitude should not give up
courage on either of these chance occasions.
20. The rise and fall of the meritorious should be kept
in mind by wise men. Equanimity should never be abandoned.
Happiness and sorrow are impermanent.
21. He who becomes depressed at the times of adversity
is ruined. Both the worlds are lost in regard to him. Hence
one shall avoid dejection.
22. If people remain courageous even in disaster in this
world and in the other one, no misery and disaster, being
slighted and driven away by their courage, will touch them
again.
23. The Devas who had lost their kingdom sought refuge
in Mahesa. Thereupon the Goddess was directed to suppress
the demon by the omniscient one (Siva).
24. On receiving the great Lord’s behest joyously, BhavanI
assured freedom from fear to the immortal ones and set about
for the war.
25. She summoned Kalaratri, the most beautiful one in
all the three worlds by her ladiance. Rudrani sent her to
challenge the demon.
26-30. After coming to that Daitya of evil conduct, Kalaratri
said: “O Lord of Daityas, give up the wealth of the three worlds.
May Indra get back the three worlds. You go to Rasatala. May
all the sacred rites enjoined in the Vedas and binding on the
expounders of the Vedas be performed. If at all there is a
vestige of pride (in you), come on for a fight; otherwise, if
you wish to live, seek refuge in Indra. I have been sent by the
goddess of great auspicious features to you to convey this message.
If you are indifferent to it, your death is certain. Hence, О
great Asura, do what is proper. If you care to hear what is
beneficial to you, go unto her to retain your life (and save
your life).”
31-38. On hearing these words of Goddess Mahakali that
king of Daityas blazed with fury: “Catch her; seize her. This
enchantress of the three worlds has come here due to my
good luck. This is the great fruit of the creeper in the form
of affluence born of the reign of the three woilds. It is for
this woman alone that Devas, sages and men were imprisoned
 I V .ii.7 1 .3 9 -4 9 215

by me. Without any strain on my part and due to the rise of

auspiciousness, she has come to my own abode. Due to the
power of good luck, what one deserves shall certainly come
to one whether staying in forest or in own residence. May the
attendants take her to the great Ladies’ Apartment. My king­
dom has become adorned with this lady of excellent embel­
lishment. Highly intelligent that I am, I have had this great
rise in my fortune today. The fortune is not mine alone but
of the entire race of the Daityas. Let the ancestors dance; let
the kinsmen rejoice in the happiness. Let Mrtyu, Kala, An taka,
rather all the Devas, feel the terrific impact of fear.” When he
said thus and the attendants came near her to carry her away,
the leader of the Daityas was replied to by Kalaratri.

Kalaratri said:
39-40. О king of Daityas of great wisdom, this is not proper
on the part of people like you. We are only messengers. We
are extremely dependent on others, О most excellent one
among statesmen. Even the most insignificant one should never
harass a messenger. What then in the case of great and powerful
lords like you?
41-42. О great king, why this favour on mean ones like
she-messengers! On her arrival, when the goddess comes, we
too shall come without giving you any trouble. О Lord of
Daityas, defeat my mistress in battle and enjoy as you please
thousands of women like me.
43-49. Today itself you will have the great happiness on
seeing her. Along with your ancestors all your kinsmen shall
be happy. All your long-cherished desires will become fulfilled
today. There is no one to protect her. She is a weak woman.
She possesses all exquisite features. It behoves you to see her. I shall
show you where she, die great mine (of gems) in die whole universe,
is. If only one (like me) :s held what fulfilment shall there be to your
love? Till the end of this day, I shall not leave your vicinity. So restrain
these attendants who desire to seize me.

On hearing her utterance thus, that Asura, deluded by lust

and anger, preferred that she-messenger alone (though) she
was his own death.
He commanded the eunuchs thus, О sage: “Let the atten­
 216 Skanda Purana•

dants take her to the Antahpura quickly.” Those powerful eunuchs

tried to seize her with force.
50-52. With the fire issuing from her grunting sound of
HUM, she quickly reduced them to ash. On seeing them reduced
to ash in a moment by that she-messenger, the Lord of Daityas
became furious. With a motion of his eyes he created thirty
thousand Daityas such as Durdhara, Durmukha, Khara, Slrapani,
Pasapani, Surendradamana, Hanu, Yajnari, Khadga-loman, Ugrasya,
Devakampana etc.
53. “Let the Danavas bring this wicked woman quickly
tying her with ropes, making her tresses dishevelled and making
her robes and ornaments loosened.”
54. At this behest of the Lord of Daityas, the demons
with Durdhara as their leader endeavoured to seize her hold­
ing ropes, swords and mallets in their hands.
55. All those demons with bodies huge and heavy like
big mountains, keeping their hands raised, holding weapons
and missiles were forcibly struck by her exhaled breath and
hurled to the ends of the quarters.
56. As those Daityas numbering hundreds of crores were
blown away, Goddess Kalaratri set off by the aerial path.
57-60. Crores and crores of thousands of great Asuras
filled the space between heaven and earth and followed her
as she moved on. The great Daitya named Durga set off angrily
accompanied by a hundred crores of chariots, two hundred
Arbudas (i.e. 2000 crores) of elephants and a crore of Arbudas
of horses having the velocity of wind. The foot soldiers were
innumerable. They reduced huge rocks into powder under
their feet. They were very huge and terrible. They struck terror
into all the three worlds and they kept their arms and weapons
lifted up.
61-66. A fter her arrival, she rep o rted the D aitya’s
misdemeanour. On seeing Mahadevi (‘great goddess’) camping
on the Vindhya mountain, the leader of the Daityas felt his
heart pierced through by the arrows of the god of Love. She
had a thousand huge arms. She was excessively radiant with
various terrible weapons (in the hands). She was eager to
fight. Her splendid face appeared to be washed clean by the
innumerable rays of the rising moon. She appeared like the
unusual moonshine of a peculiar moon moving up from the
 I V .ii.7 1 .6 7 -8 5 217

ocean of beauty. Her person was pervaded by the lustre of a

collection of great rubies. She was the very luminary illuminating
the beautiful cities of the three worlds. She was like the great
herbal creeper enlivening the god of Love burnt down by the
fire of the eye of Siva. She resembled the great medicinal
plant enchanting the universe with all the components of gracefully
shining beauty. The demon of fierce tyrannical power commanded
the chiefs of his great army thus:
67-73. О Jam bha, Mahajambha, Kujambha, Vikatanana,
Lam bodara, Mahakaya, Mahadamstra, Mahahanu, Pirigaksa,
Mahisagriva, Mahogra, Atyugravigraha, Kruraksa, Krodhanakranda,
Samkrandana, Mahabhaya, Jitantaka, Mahabahu, Mahavaktra,
Mahldhara, Dundubhi, Dundubhirava, Mahadundubhi, Nasika,
Ugrasya, D irghadasana, M eghakesa, Vrkanana, Simhasya,
Sukaramukha, Sivarava, Mahotkata, Sukatunda, Pracandasya,
Bhlmaksa, Ksudramanasa, Ulukanetra, Karikasya, Kakatunda,
Karalavak, Dlrghagrlva, Mahajarigha, Kramelaka-Sirodhara,
Raktabindu, Japanetra, Vidyujjihva, Agnitapana, Dhiimraksa,
Dhumanihsvasa, Canda, Candamsutapana and others with
Mahabhlsana as your leader, listen attentively to my command.
74-75. If anyone among you or others can bring this
Vindhyavasini boldly and intelligently, with force or through
deceit, I shall undoubtedly grant him the position of Indra
today. On seeing this beautiful woman my mind has become
agitated.
76. Let all of you go immediately, lest my mind already
afflicted by the arrows of Kama, should become further per­
turbed due to the want of the attainment thereof.”
77. On hearing this utterance of Durga, the lord of Daityas,
all the Daitya attendants joined their palms in reverence and
said:
78-85. “Listen attentively, О great king. Is this assignment
difficult at all, being particularly that of a helpless, feeble
woman? О lord, what great effort is needed in bringing her?
Who can dare to face us in all the three worlds? We are inherently
very powerful beings on a par with the masses of flames of the
fire appearing at the time of the annihilation of all beings.
Moreover we are active in this endeavour through your grace.
If only your majesty give us this command, immediately we will
bring Indra along with his women and the entire hosts of
 218 Skanda Purana

Maruts and throw him down in front of your feet. The worlds
of Bhuh, Bhuvah and Svah have come under your command.
The worlds of Mahah, Jana, Tapah and Satya^are those where
you exercise your authority. О great Asura, there too there is
nothing which we cannot achieve through your command and
direction. The Lord of Vaikuntha always obeys your behests
by joyously sending all the beautiful gems. The Lord of Kailasa
has already been left off (ignored) by us because he swallows
poison and adorns himself with ash, hide and serpents due to
excessive poverty. Due to his fear for us, a woman has been
concealed by him in half of his body. In his entire village,
there is no other quadruped.
86-95. He has only one old bull. That too does not depend
upon anyone else. In his entire city, the attendants of this sort
live. All of them are habitual residents of cremation grounds
and clad only in their loin cloths. They appear white with the
ash. they have single matted tress of hairs.
О Lord, what are we to do with those Ganas gripped with
poverty? Indeed the oceans regularly send collections of gems
everyday. The pitiable serpents cause illumination for our sake
every evening through the gems on their hoods, О Lord. The
wish-yielding celestial tree, the divine cow, the groups of Cintamani
jewels—all these are present even in our houses, due to your
favour. Wind-god does the work of a fan for assiduously serv­
ing you. Varuna supplies pure water everyday. Fire-god washes
the clothes. The Moon himself is your umbrella-bearer.
The Sun causes the full-bloom of the lotuses in your pleasure-
ponds. Who is it among human beings, Devas and Serpents who
does not look up to your benign favour. All living beings begin­
ning with Suras, Asuras, birds and Sky-walkers etc. depend upon
you. О king, see (for yourself) our manliness. We shall forcibly
bring her.” After saying thus all of them became simultaneously
agitated like the oceans at the time of Samvarta (ultimate disso­
lution of the world) to flood the entire universe. The sound of
martial instruments rose all-round.
96-100. On hearing that cowards experienced horripilation.
Though the Devas are not cowards usually, yet they became
frightened. The earth quaked. All the oceans became agitated.
The garlands of stars fell down. The tumultuous sound of the
wardrums pervaded heaven and earth.
 I V . i i . 7 l . 1 0 1 -1 1 5 219

Thereupon the goddess created out of her body hundreds

and thousands of Saktis. The extensive army of these powerful
Daityas that resembled the ocean crossing the limits of the
shores, was checked all-round by those Saktis (surrounding
each one). The weapons and missiles discharged by the Daityas
in the course of the war were very fierce. Yet they were treated
con tem ptuou sly like blades o f grass by the Saktis and
destroyed.
101-103. The demons, the chief of whom was Jambha, became
excessively furious and they showered arrows, missiles etc. like
clouds showering water. They discharged and wielded swords,
discus, BhusundTs, maces, mallets, iron rods, tridents, axes,
javelins, spikes, spears, crescent-shaped sharp weapons, razor-
edged arrows of various sorts that pierced through the vulner­
able parts of the bodies. They hurled huge trees and big boulders
too.
104-108. The great goddess camping on Vindhyas, equipped
with Maya power, lifted a big bow fitted with arrows having
a missile presided over by Wind-god. With it she sportingly
scattered far away the multitudes of weapons and missiles of
the Daityas.
On seeing his army stripped of all their weapons, Durga,
the great Asura, seized a burning Sakti (Spear) and hurled it
towards the goddess. As the spear approached her rapidly in
the course of the battle, the goddess reduced it to powder with
the arrows discharged from her bow. On perceiving the Sakti
split up, Durga the great demon discharged a discus that delighted
the circle of the Daityas very much. That too was reduced to
minute particles with hundreds of arrows by the goddess.
109. Thereupon the tormentor of the immortal ones seized
a bow evolved out of horn which resembled the bow of Indra
and hit the heart of the goddess with an arrow.
110-111. Though that arrow was obstructed by the goddess
through her arrows of great velocity, О sage, it rapidly rushed
towards the goddess. Thereupon, she struck at it with the
frame of her bow moving it rapidly and warded it off—a veritable
shaft o f the god of Death himself, it was.
112-115. When the arrow became ineffective, the infuriated
unassailable demon seized a trident that had the brilliknt lustre
of the fire appearing at the time of the great ultimate anni­
 220 Skanda Purdna

hilation of the world, and hurled it at the goddess. As the

trident approached her, Candika cut it off by means of her
own trident along with the hope of victory^ in the demon.
When that great trident was rendered ineffective by the tri­
dent of the goddess, the great lord of the Daityas seized a
huge club and rushed suddenly at the goddess. The powerful
demon struck her on the shoulder.
116. Hitting the shoulder of the goddess, the club resem­
bling the peak of a big mountain split into a hundred and
thousand bits.
117. Then, with the left foot, the goddess kicked the leader
of the Daityas who was afflicted in the heart and fell on the
ground.
118. After the fall, the leader of the Daityas got up imme­
diately and vanished in a trice like a lamp extinguished by the
wind.
119. Thereupon the Saktis urged by the mother of the
universe moved about in the hosts of the Daityas like the army
of the god of Death at Samvarta time.

CHAPTER SEVENTYTWO

Victory of Durgd

Agastya said •
1. О Skanda, О son of the omniscient Lord, О delighter
of the heart of Parvatl, who were all those Saktis? Tell their
names to me.

Skanda said:
2. О Pot-born Sage, I shall tell the names of those great
Saktis born of the limbs of Uma. Listen to them factually:
3. Trailokyavijaya, Tara, Ksama, Trailokyasundarl, Tripura,
Trijaganmata, Bhlma, Tripurabhairavl,
4. Kamakhya, Kamalaksi, Dhrti, Tripuratapani, Jaya, JayantI,
Vijaya, Jalesi, Aparajita,
IV.ii.72.5-22 221

5. SarikhinI, Gajavaktra, MahisaghnI, Ranapriya, Subhananda,

Kotaraksi, Vidyujjihva, Sivarava,
6. Trinetra, Trivaktra, Tripada, Sarvamarigala, Humkaraheti,
Tales!, Sarpasya, Sarvasundarl,
7. Siddhi, Buddhi, Svadha, Svaha, Mahanidra, &arasana,
Pasapani, Kharamukhi, Vajratara, Sadanana,
8. Mayuravadana, Как!, SukI, Bhasi, Garutmati, Padmavati,
Padmakes!, Padmasya, Padmavasini,
9. Aksara, Tryaksara, Tantu, Pranavesi, Svaratmika, Trivarga,
Garvarahita, Ajapa, Japaharini,
10. Jap asid d h i, Tapahsiddhi, Yogasiddhi, Para, Amrta,
Maitrikrt, Mitranetra, RaksoghnI, Daityatapani,
11. Starhbhani, Mohan!, Maya, Bahumaya, Balotkafa, Uccatan!,
Maholkasya, Danujendraksayamkar!,
12. Ksemamkari, Siddhikar!, Chinnamasta, Subhanana,
Sakariibhari, Moksalaksmi, Trivargaphaladayin!,
13-14. Vartali, Jarnbhali, Klinna, Asvarudha, Suresvari,
Jvalamukh! and others. They numbered nine crores. All of
them were extremely powerful. Sportingly the armies of the
mighty Danavas were shrunk by them like the worlds shrunk
by the flames of the fire at the time of the ultimate annihi­
lation.
15-16. In the meantime, Durga, the mighty leader of the
Daityas, made a shower of hailstones with the velocity of gusts
of winds from behind the clouds. Thereupon, the esteemed
goddess checked the shower of hailstones by discharging Sosana
(‘drying up’) missiles.
17-18. Just as a lustful young woman remains unsuccessful
even after getting a eunuch, so also the shower of the hail­
stones by the Daitya was ineffective in regard to the goddess.
Thereupon, with the anger due to the sprain in his arms, the
king of demons uprooted a peak of mountain and hurled it
from the sky above.
19. On noticing the huge mountain peak rushing towards
her, she split it into millions of bits by striking if with the
thunderbolt.
20. Frequently shaking his head embellished with the earrings,
the demon took the form of an elephant and rushed at the
goddess.
21-22. On seeing the elephant coming forward huge in
 222 Skanda Purdna

size like a mountain, the goddess bound him with a noose and
quickly cut his trunk off with a sword. On the trunk having
been cut off by the goddess, the elephant excessively trum­
peted. Rendered ineffective in his action, he assumed a buffalo’s
form.
23-26. Kicking with his hoofs, he made the immovable
earth tremble. That powerful animal hurled many boulders
and rocks with his horns. Struck down by his exhalation, huge
trees fell down on the ground. The seven vast expanses of
water lashed against the shores and overflowed them. The
pavilion of the three worlds was shaken by that powerful demon
in the form of a great buffalo as though by the violent gusts
of wind at the close of the Yugas. The entire Cosmic Egg
became bewildered by the sudden, terrible fight. On seeing
it, the goddess became furious and struck him with her tri­
dent.
27-28. Flurried on being struck by the trident, he fell
down and rose up again. Abandoning the form of the buffalo
he became (a Daitya) with a thousand arms. Invincible (to
others) that Durga shone excessively in the battlefield, hold­
ing thousands of weapons and resembled Kala, the destroyer.
29-36. Then that highly powerful Daitya king seized the
goddess (though) an expert in the battle and carried her quickly
along the sky. Thereupon, he hurled the mother of the uni­
verse far off from the sky. In an instant the highly impetuous
Daitya covered her with masses of arrows.
The goddess within the circle of arrows high up in the sky
above, shone like a streak of lightning encircled by masses of
great clouds.
Dispersing the multitude of arrows perfectly by means of
her own arrows, she pierced the leader of Daityas by means
of a great arrow.
Pierced in the heart by the goddess with that great arrow,
he became highly agitated and fell on the ground with eyes
rolling about and created a river (of blood) by means of great
torrents of his blood. When that Durga of highly impregnable
exploits fell down, the divine war drums were beaten. All the
worlds became delighted. The sun and the moon along with
fire regained their original splendour. Making a shower of
flowers, the Devas came there along with the great sages. They
 IV .ii.7 2 .3 7 -4 6 223

eulogized the great goddess respectfully with great hymns.

The Devas said:

[The Prayer of the Devas:]

37. Obeisance to you, О goddess, the nursing mother of
the universe, the source of origin of the three worlds (like the
Arani producing fire), О great Sakti of Mahesvara, О destroyer
of Daityas, like an axe felling trees.
38. О siva pervading the three worlds, О wielder of conch-
shell, discus and club, obeisance to you in the form of Visnu
engaged in holding forth in your hand your own Sariiga
bow.
39. Obeisance to you, О goddess with the swan for ve­
hicle, О creatress of all created things. О ground of origin of
all worlds without beginning, О goddess in the form of the
Four-faced Lord.
40. You are the Sakti of Indra, of Kubera, of Vayu (the
Wind-god), of Varuna, of Yama, of Nirrti, of Isa and of Fire-
god.
41. You are the light of the Moon; you are the Sakti of
the Sun; you are the Sakti of all the gods; you are the supreme
goddess.
42. You are Gaun; you are Savitri; you are Gayatri; you
are Sarasvatl. You are Prakrti; you arc the (cosmic) intellect;
you are in the form of the great Ego.
43. You are in the form of the mind; you are in the form
of all Indriyas (sense-organs). You are in the form of the five
Tanmatras (subtle elements); О Ambika, you are in the form
of all (gross) elements.
44. You are in the form (of the qualities like) sound etc.
You are one who blesses all the organs of action; you are the
creator of the Cosmic Egg, О goddess. You are identical with
the Cosmos.
45. О great goddess, you are the supreme goddess; you
are greater than the greatest; you are in the form of the supreme
soul, greater than everything beyond.
46. О IsanI, you are in the embodiment of everything;
you are the formless one; you are present everywhere. О great
 224 Skanda Purana

Maya, you are the power of Consciousness ( Cicchakti). О immortal

one, you are Svaha; and also Svadha.
47. You are in the form of Vasat and Vausat; you are in
the form of Pranava; you are in the form of all*the Mantras;
Brahma and others are born of you.
48. You are in the form of the four aims of life; you are
the outcome of the benefit of the four aims of life; this entire
universe is (born) from you; О storehouse of the universe,
everything is in you.
49. Whatever is visible and invisible, whatever is gross
and subtle you are in the form of Sakti therein. There is
nothing anywhere without you.
50. О mother, the great leader of Asuras, Durga, who
had employed the entire host of armies of the Daityas against
the genuine Devas (Brahma and others), has been killed by
you. О refuge of those who bow down, we have been pro­
tected. Who else is there whom we shall seek as refuge?
51. О goddess, only they whom you look with favour can
be prosperous in the world with wealth and grain; only they
can be blessed with sons, wives, grandsons and excellent friends;
only their fame can spread all over the universe and make it
bright as if with rays of the moon.
52. О consort of the enemy of Tripura, not even the
least of trouble can befall the people in whose mind there
is devotion unto you. Where can there be distress to the men
who bow down unto you? Where is rebirth in the world to
those who resort to your name throughout their lives?
53. It is surprising, О BhavanT, that the Daitya Durga fell
within the range of your vision in the course of the battle and
was subjected to the control of the god of Death, though your
vision is the storehouse of nectar. It is clearly well-known.
Even a wicked one does not attain wretchedness (or return to
the earth by being born again) if he falls within the range of
your vision.
54. The Daityas who had attained the state of the locusts
in the fire of your weapons, pierce through the (disc of the)
Sun and attain heaven. This is because good persons do not
have evil-intentions towards even wicked ones. Loving them
like good persons, they direct them to their own pathways.
55. О Mrdani, always protect us in the East (since) we
 IV.ii.72.56-62 225

have always bowed to you. О Bhavani, protect us in the South

at every step from adversity. О wife of Tripura-Tapana (‘destroyer
of the three Puras’), protect us in the West. О MahesI, do
protect your devotees in the North.
56-57. О Brahman!, always protect (us) whose heads are
bent down to you. О Vaisnavi, protect the families (of devo­
tees) from beneath. May Mrtyunjaya, Trinayana, Tripura and
Trisakti, protect in the quarters of Rudra, Fire (South-East)
Nirrti (South-West) and the Wind-god (North-West). О god­
dess devoid of impurities, may your trident protect our hairs;
may the goddess Sasikalabhrt (wearing the crescent moon on
her head) protect our forehead; may IJma protect the eye­
brows; may the bride of the Three-eyed Lord protect our eyes;
may the daughter of the Mountain protect our nose; may Jay a
protect the upper lip; and may Vijaya protect the region of
lower lip.
58. May Srutirava protect the pair of our ears; may Sri
protect the row of teeth; may Candl protect the pair of our
cheeks; may VanI protect our tongue; may Jayamangala always
protect the chin; and may KatyayanI protect the entire facial
region.
59. We make obeisance (to you). May Nilakanth! protect
our neck here; may Bhiidarasakti (Varahi) always protect the
nape of the neck; may Kaurmi protect the region of our shoulders
always; may Aindri (Indra’s Sakti) protect the upper arm and
may Padma protect the hand.
60. May Kamalaja protect the fingers of the hands; may
Viraja protect the nails; may the destroyer of darkness sta­
tioned in the solar disc protect the armpit; may Sthalacar!
protect the chest; may Dharitr! protect the heart; may the
slayer of night-stalking demons protect both sides.
61. Mayjagadisvarl always protect the cavity of the stomach;
may Nabhogati protect our navel; may Aja protect the back;
may Vikata protect the waist; may Parama protect the buttocks;
may G u h aran i ( ‘ M other o f G u h a') p ro tect the private
parts; and may Apayahantrl (‘Destroyer of danger’) protect
the anus.
62. May Vipula protect the pair of thighs; may Lalita pro­
tect the knees; may Java protect the calves; may Rathoratara
protect the pair of ankles here; may Rasatalacara protect the
226 Skanda Purana

feet; may Ugra protect the region of the toes; may Candri
protect the nails; and may Talavasini protect the soles of the
feet.
63. May LaksmI protect our house; may Ksemakari always
protect our fields; may Priyakarl protect our sons; may Sanatani
protect our longevity.
64. May Mahadevi protect the fame; may Dhanurdhari
protect our virtue; may KuladevI protect the family; may
Sadgatiprada always protect the goal of the good.
65. May Sarvani protect from all sides in the battlefield,
in the royal palace, at the gaming table, at the hostilities,
when there is danger from the enemy, in the house, in the
forest, in water etc.
л

66. After eulogizing the mother of the universe thus, all

the Devas including Indra, sages, Gandharvas and Caranas
bowed down to her again and again.
67-71. Thereafter the delighted mother of the universe
spoke to those excellent Suras:

Durgd said:
May all the Suras take up their administrative task in their
respective positions of authority as before.
I have become pleased with this prayer and eulogy perfectly
based on reality. I shall grant you another boon. Oh! Listen
ye all excellent Suras. If any man of pure habit eulogized me
devoutly by means of this prayer, I shall destroy his adversity
at every step.
If a man wears the coat of mail of this prayer, he has no
fear anywhere as if he is within the Vajrapanjara (Adamantine
C age).
From today my name will become famous as Durga because
I have caused the downfall of Durga, the Daitya, which was
very difficult to accomplish.
72. Those who seek refuge in me, Durga, will have no
w retchedness anywhere. This eulogy o f D urga is nam ed
Vajrapanjara and is highly meritorious.
73-75. Making an armour with this, one can cease to be
afraid o f even Yama. Ghosts, goblins, vampires, evil Planets,
IV.ii.72.76-89 227

groups of Sakinis and Dakinls wicked spirits like Jhotirigas,

demons, cruel poisonons serpents, fires, thieves, Vetalas, fevers
arising from gaseousness or biliousness etc.—all these flee on
hearing this splendid prayer.
76-77. This hymn named Vajrapanjara is laudatory of Durga.
One who is protected by this hymn is free from the fear of
even the thunderbolt.
If anyone repeats this eight times and drinks the water
consecrated therewith, he will never have pain in the stomach.
78-80. Consecrated with this hymn, one will never have
any affliction in the womb. Children will experience great
peace and tranquillity by drinking the water consecrated with
this hymn. All the Saktis along with rne will be present where
there is the presence of this hymn. At my behest, they will
accord protection to all my devotees.

After granting boons thus to the Devas, the goddess van­

ished.
81-84. All those heaven-dwellers joyously went to their
respective abodes.

Skanda said:
It was thus, О great sage, that the goddess got the name
Durga . Listen how she should be worshipped (and resorted to)
at Kasi, I shall tell you.
Durga, the destroyer of wretchedness, should always be adored
at Kasi on the eighth and the fourteenth lunar day and espe­
cially on Tuesdays.
During the autumnal nine-day festivities, she should be adored
everyday. She will then destroy collections of obstacles and
grant wisdom and knowledge. Due to the presents of great
adoration and the food offerings of sweet cooked rice Durga
in Kasi shall be the bestower of cherished things. She will
grant spiritual powers. There is no doubt in this.
85-89. During the autumnal Navaratra every year, pilgrimage
and festivals should be performed unto her by the devotees
along with the members of their families, seeking auspicious­
ness.
If anyone of evil intellect fails to perform the annual pil­
 228 Skanda Purana

grimage and religious festival of Durga at Kasi, there shall be

thousands of obstacles at every step of his.
A man who takes his holy bath in Durgakunda and duly
worships Durga, the destroyer of all insurmountably distresses,
shall get rid of the sins of nine births.
That Goddess Durga protects Kasi all-round in the company
of the Saktis. They, the chief of whom is Kalaratri, should be
assiduously worshipped by men.
Similarly, there are nine other Saktis who protect this holy
spot from thousands of oppressive torments. They are the
following deities (protectors) of the quarters in due order.
90-91. They are Satanetra, Sahasrasya, Ayutabhuja, Asvamdha,
Gajasya, Tvarita, Savavahlni, Visva and Saubhagya-Gauri. They
have been posted in the eight directions beginning with East
and (the last one) in the middle. These deities protecting the
holy spot should be assiduously worshipped.
92. Similarly, there are eight Bhairavas established in the
eight quarters, who always protect Kasi, the abode of the goddess
and glory of salvation.
93. They are Ruru, Canda, Asitariga, Кар all, Krodhana,
Unmattabhairava, Samhara and Bhisana in due order.
94. There are sixty-four Vetalas of extremely terrible forms.
All of them have garlands of skulls and headless trunks. They
have scissors and skulls in their hands.
95. They are nude with dishevelled hairs. They are in­
ebriated with blood as their wine.
96. All of them could assume many different forms. They
have different kinds of weapons and missiles in their hands.
They have crores and crores of servants surrounding them
with the same characteristics and features as they themselves
(have).
97-100. Some of these sixty-four are the following: Vidyujjihva,
Lalajjihva, Krurasya, Kruralocana, Ugra, Vikatadamstra, Vakrasya,
Vakranasika, Jambhaka, Jrmbhanamukha, Jvalanetra, Vrkodara,
Gartanetra, Mahanetra, Tucchanetra, Antramandana, Jvalatkesa,
Rambusiras, Kharvagriva, Mahahanu, Mahanasa, Lariibakarna,
Karnapravarana, Anasa and so on. О sage, these and others
protect the holy spot always. They are fond of the blood of
the people of evil actions and conduct. They terrify the people
of wicked actions and habit.
IV.ii.72.101-112 229

101-102. О Pot-born Sage, the Saktis I mentioned be­

ginning with Trailokyavijaya and ending with JvalamukhI pro­
tect KasI all-round in the four quarters with their weapons
raised aloft. For quelling all great obstacles they should be
assiduously worshipped.
103. Bhairavas, the chief of whom is Ruru, are the dispellers
of great fear. They should always be adored in KasI. They are
the causes of all riches.
104. Vetalas beginning with Vidyujjihva are Fierce in their
forms. On being worshipped here, they will remove even excessively
Fierce masses of obstacles.
105. Similarly, the group of Bhutas here of diverse and
terrible forms numbering a hundred crores, О sage, protects
the city with the weapons lifted up.
106. All these deities who protect the holy spot of the
glory of salvation at every step, should be worshipped in KasI
by those who desire Salvation.

107. On listening to this meritorious chapter named Durga-

jaya and containing the names of the various Saktis a man will
surmount all difFicuities quickly.
108. On hearing the names of Bhairavas and Vetalas enu­
merated and cited here, the man does not become dispirited
due to obstacles.
109. Those Bhutas, even when not visited directly will as­
siduously protect the reader of this narrative along with those
who listen to it.
110. Hence this narrative that removes great obstacles should
be listened to attentively by men devoted to KasI.
111-112. If this is copied and worshipped and kept in the
house the deities will destroy thousands of the obstacles be­
falling that owner of the house. This narrative resembling the
adamantine cage should be listened to with great respect by
one who has any love for KasI.
 230 Skanda Purana

CHAPTER SEVENTYTHREE

The Greatness oj Omkdra1

Agastya said:
1. After reaching the holy shrine Trilocana, what did the
Lord of Dcvas do in the company of the Mother of the uni­
verse? Tell me quickly.

Skanda said:
2-6. О Pot-born Sage, I shall explain what has been asked.
Listen. The Pitha named Virajas has been mentioned as the
bestower of all Siddhis. Merely by visiting that Pitha, a man
becomes rid of Rajas quality. It is there in Varanasi that the
great Lihga Trilocana (is stationed). The Tirtha named Pilipila
in the waters ol the celestial river is well-known. It is being
praised as a Tirtha in Kasi containing all the Tirthas. Since,
О sage, all the Devas, sages, men, serpents along with rivers,
mountains and forests exist there, that Tiitha and that Lihga
named Trilocana have been called Trivistapa. For this same
reason it is really very great.
7. О sage, I shall describe the greatness of Trivistapa Lihga
as described by the Pinaka-wielding Lord to the Mother of the
universe.
Devi said:
8. О Lord of Devas, О Sarva, О Lord of the universe, the
omnipresent bestower of all, О procreator of all, the vision
of all, I am asking something. Do explain it.

1 A thousand years ago, Orhkara, one of the most important Siva Lingas
in Kasi, was a grand temple on the bank of a large inland lake Matsyodari.
Today Omkara temple is scarcely known. It is in the open on a small hillock
surrounded by a Muslim locality. In ancient times, it was a group of five
temples representing A, U, M, Ndda and Bindu, the components of OM. The
main temple was rebuilt by the Maratha queen Ahalyabai Holkar who ap­
pointed a Brahmana to look after the worship and management of the temple.
There are Muslim graves in the foreground of the temple (See picture BCL
112). Nada and Bindu temples have disappeared and others are in a dilapi­
dated condition. (BCL 112-120)
 IV.ii.73.9-21 231

9. This holy spot is your favourite. It is a great medicine

for stopping the growth of the seed of Karma. It is the abode
of the Glory of Salvation. It gives me great delight.
10. Before the dust of this holy spot, even the three worlds
become a mere blade of grass. By whom can the greatness of
the whole of that holy spot be comprehensively understood?
11. It is true that all the Lingas that are here are un­
doubtedly causes of the attainment of salvation. They are also
self-manifested ones.
12. Granting that this is so, О Lord, it behoves you to
mention the speciality thereof. О Sankara, what are the Lingas
in Kasi that exist primordially?
13-16. What are those Lingas where the Lord stays forever
along with his beloved even during Sarhvarta (final annihila­
tion); by which Kasi has become well-known as the city of
liberation; by merely remembering which there shall be the
destruction of sin; by visiting and touching which (a devotee
shall) attain heavenly pleasures and salvation; О Lord, by
worshipping which, even once in the course of a birth, it will
be decisively asserted that all the Lingas in Kasi shall be deemed
to have been worshipped?
О ocean of the nectar of compassion, have pity on me and
mention this. О Sambhu, I have prostrated myself at your
feet.

17-18. On hearing this excellent utterance of the god­

dess, О enemy of Vindhya, О excellent one, Mahesana re­
counted all the great Lingas, by listening to the names where­
of heaps of sins become reduced, mass of merit is attained,
which causes salvation in Kasi.

The Lord of Devas said:

19. О goddess, listen to the secret that brings about sal­

vation in this holy spot. Brahma, Narayana and others do not
know this.
20-21. О Parvati, the Lingas in Anandakanana cannot be
reckoned. There are gross and subtle ones; there are Lingas
made of gems of various kinds and of various metals. О goddess,
there are many Lingas made of stone. Many of them are self-
232 Skanda Purana

manifested (i.e. natural ones). Many have been installed by

Devas, by sages.
22-26. They are worshipped by Siddhas, Caranas, Gandharvas,
Yaksas and Raksasas. There are many Lingas engraved with
their respective names and made by Asuras, serpents, men,
Danavas, celestial damsels, the elephants supporting the quar­
ters, mountains, Tlrthas, bears, monkeys, Kinnaras, birds etc.,
О Goddess. All of them are causes of the attainment of sal­
vation. Some are visible. Some are invisible. О dear one, some
of them have become ruined; some are shattered due to passage
of time. О fair lady, they are also to be worshipped. Once they
were counted as a hundred Parardhas (Parardha=one followed
by seventeen zeros). Sixty crores of Lingas are stationed within
the waters of Gariga. О goddess, those Siddha Lingas have
become invisible in this Kali age.
27. There is no limit, О beloved one, to the Lingas installed
by my devotees since the day on which they were counted (by
me).
28. О fair lady, I shall mention those Lingas that confer
salvation, about which you have asked and due to which, this
holy spot has become the most excellent.
29. In Kali age, О Daughter of the Lord of the Mountains,
they will become totally concealed but their power will never
disappear from their respective spots.
30. Those who are full of the sins of Kali age, those who
are wicked, heretics and rogues, will never know even the
names of these Siddha Lingas.
31. О lady of fair countenance, all sins get destroyed even
when the names of these Lingas are heard. Heaps of merit
become increased.
32-36.1 Omkara is the first Lihga; the second is Trilocana.

1. Locations of 14 Lihgas mentioned in w 32-36:

Name of the Linga Present Location
1. Omkaresvara North of Macchodarl
2. Trilocana Between Macchodan and Ganga
3. Mahadeva North-east of Trilocana
The first tirtha of Varanasi
4. Krttivasesvara North-east of Maidagin. Temple demolished. Now
a mosque. Open to Hindus on Sivaratri.
5. Ratnesvara In the middle of the road from Maidagin to
Mrtyunjaya
IV.ii.73.37-42 233

Mahadeva is the third and Krttivasas is the fourth. Ratnesa is

the fifth Linga; the sixth Linga is called Candresvara. Kedara
is the seventh Linga, О beloved one, and the eighth is Dharmesa.
Viresvara is the ninth one. They know that Kamesa is the tenth
Linga. The highly splendid Visvakarmesvara Linga is the elev­
enth one. The twelfth one is Manikarnisa and Avimukta is the
thirteenth. The fourteenth Linga of mine is the great Linga
named Visvesvara. О my beloved fair lady, these fourteen Lingas
are the causes of welfare. The combination of all these is
called Muktiksetra (‘ Holy spot of Salvation’).
37. These great deities are the presiding deities of this
holy spot. Propitiated duly they grant to men the glory of
salvation.
38. О fair lady, О my beloved one, these fourteen great
Lingas in Anandakanana are mentioned as worthy of the worship
of all embodied ones.

Skanda said:
39. Beginning with the auspicious first lunar day in every
month, the religious festival of these should be carefully car­
ried out.
40. О Pot-born One, this is the truth, this is the truth.
I shall repeat it again and again. Who will get salvation in KasT
without propitiating Mahadeva in these Lingas?
41. Hence, О sage, these Lingas should be very devoutly
worshipped with all care by those who desire the benefit of
KasT.

Agastya asked:
42. О Six-faced One, are these great Lingas the only causes

6. Candresvara West of SahkatS Devi Temple

7. Kedaranatha At Kedara Ghat
8. Dharmesvara East of Visvanatha at Dharma Kupa
9. Viresvara South of Sankapi Devi
10 Kamesvara Just east of Macchodari
11. Visvakarmesvara North-east of Mrtyunjaya
12. Manikarnisvara or Above Manikarnika Ghaj—Just in City
Manikarnikesvara
13. Avimuktesvara Inside the Visvanatha Temple
14. Visvesvara The centre o f Kasi
234 Skanda P aran a

of salvation? Are there others too? If there are, kindly men­

tion.

Skanda said:
43. О sage of excellent observances, there are other great
Lingas too, but they will be hidden ones due to the power of
Kali.
44. He who has perpetual devotion to Isvara, he who
knows the truth about Kasi, will know these Lingas; no one
else can do so.
45-50. Even the utterance of the names of these brings in
the destruction of the sins of Kali. These fourteen great Lingas
in Kasi are the Lingas that cause salvation in Anandakanana:
Amrtesa, Tarakesa, Jnanesa, Karunesvara, Moksadvaresvara,
Svargadvaresvara, Brahmesa, Larigala, Vrddhakalesvara, Vrsesa,
Candisa, Nandikesa, Mahesvara and the fourteenth one well-
known as Jyotirupesvara Liriga. (The Lord tells the Goddess:,) “ O
fair lady, these are the fourteen Lingas in Kasi. They should
never be mentioned to those with intellect defiled by Kali. If
anyone propitiates these fourteen Lingas, he has no further
return to the path of worldly existence. This unparalleled treasure
of Kasi should not be revealed to anyone and everyone.
51. О lady of excellent countenance, this is the greatest
of the secrets of this holy place. О goddess, even the utterance
of the names of these Lingas in great disaster removes all
miseries.
52. Indeed all the fourteen Lingas bring about proximity
to me. О Daughter of the Lord of Mountains, this is the heart
of Avimukta.
53. These are those Lingas that grant liberation unto all.
Out of compassion for great devotion these have been evolved
by me taking the entire essence from each of the (fourteen)
worlds.
54. О beloved one, these fourteen Lingas of mine are
the cause behind the reputation that liberation is assured in
this holy spot.
55. Only they are the genuine observers of vows, О my
beloved, only they are the real ascetics, those devotees, by
whom these Lingas are meditated upon in Anandakanana.
 I V .ii.7 3 .5 6 -6 9 235

56. Only they are the persons who have adopted the ex­
cellent Yoga path, only they can be deemed to have made
genuine gifts, they by whom these Lingas have been seen in
KasI even if it be from afar.
57-58. О Parvati, if, after arriving at Avimukta, the great
Lingas are worshipped even once by anyone, he is free from
sins and is on a par with one who has performed all those
pious rites of Ista and Purta enjoined by excellent sages. There
is no doubt about this that he is a liberated soul.”

Skanda said:
59-62. О Brahmana, О enemy of Vindhya, other Lingas
too have been mentioned to the Goddess by Sambhu for the
benefit of his devotees. Listen to them. They are Sailesa, Sarigamesa,
Svarlina, Madhyamesvara, Hiranyagarbha, Isana, Gopreksa,
Vrsabhadhvaja, Upasanta Siva, Jyestha, Nivasesvara, Sukresa,
Vyaghra Liriga and Jaiiibukesa the fourteenth one. О sage, a
man will attain salvation by worshipping these too.
63. These Lingas should be earnestly worshipped by ex­
cellent persons starting on the first lunar day in the dark half
of Caitra and concluding on the fourteenth day.
64. The annual religious procession, festivity and pilgrimage
of these should be celebrated with great pomp and ceremony
by those who are desirous of salvation.
65. О sage, if anyone visits these fourteen great Lingas
with earnestness, he is never reborn in the world, the ocean
of misery.
66. “ O my beloved, this alone is the (underlying) great­
est fact of the holy spot, to be sure, that this is the greatest
panacea for those who have been overwhelmed with the sick­
ness of worldly existence.
67. This is the Upanisad (‘secret') of the holy spot. This
is the greatest seed of salvation. This group of Lingas, О my
beloved, destroys the forest of Karma like a veritable forest
fire.
68-69. The greatness of each and everyone of these Lingas
has no beginning and end. О goddess, it is known only to me
and not to anyone else.”
 236 Skanda Purana

On hearing this, О sage, the goddess became glad and ex-

peiienced horripilation. After bowing down to Lord Isana, the
omniscient Siva, the bestower of everything she said:

Devi said-
70-75. On hearing this great mystic secret of KasT men­
tioned now, О dear Lord, my mind has become very eager.
It is said that each and everyone of the Lingas is highly
potent, О Karanesvara, and the cause of salvation in KasT.
О Lord of the worlds, tell the greatness severally of these
fourteen Lingas that dispel sins.
How is the arrival of Oriikaresa Lihga here from that ex­
cessively meritorious holy spot Amarakantaka?
Of what intrinsic form is this Omkara, О Нага, and what
is its greatness? By whom was this formerly propitiated? What
did it bestow on being propitiated?

After making these nectarine words of MrdanT reach his

ears, the Lord narrated the very wonderful tale of Oiiikara.

Devadeva said:
76. О Aparna, I shall describe to you the story how the
Oriikara Lihga manifested itself here. Listen.
77. Formerly, here in Anandavana, О great goddess, a
great penance was performed with very intensive concentra­
tion by Brahma, the creator of the universe.
78. When a thousand Yugas passed, a supreme radiance
sprang up in front of him piercing the seven nether worlds
and illuminating the faces of all quarters.
79-80. That same brilliance which had originally mani­
fested itself within himself, due to his genuine concentration,
presented itself before Brahma. On account of the crackling
and splitting sound that arose from the ground Brahma who
had good control over the senses, gradually came back from
samadhi.
81-82. Even as the Creator ceased to meditate and gradu­
ally opened his eyes and looked before him, he saw the first
letter “A” (3?) endowed with Sattva quality. It is the cause of
Rgveda and the protector of the creation. It is identical with
IV.ii.73.83-95 237

Narayana and is established beyond all darkness (Tamas guna).

83. Thereafter he saw the letter “ 1Г (*3) beyond it, having
the Rajas form. It is the source of Yajurveda. It was the creator
of everything. It was his own reflected form.
84-88. Beyond it he saw the letter *АГ(Ч) resembling the
abode of tryst of silent darkness especially with Tamas form.
It was the source of Samaveda and the cause of dissolution.
It has Rudra’s form. Then in front of him, the meditator (Brahma)
*

saw the Cosmic form of Sabda Brahman (Sound Absolute)

endowed with and without attributes. It was the abode of
Andkhyandda ( Para , the subtlest sound). It was the embodi­
ment of the supreme bliss. It is well-known as Sabdabrahman.
It is the cause of all verbal utterance.
Thereafter above the Ndda (Sound Absolute) he saw the
subtlest ultimate form of Bindu, the cause of all causes, the
absolute cause of the universe. Brahma saw this due to his
power of penance.
89-92. It is well-known as OM because it protects (Avanat)
and also because it raises up the devotee by its power.
It is formless and also endowed with form. It was seen by
the Creator. It is also well-known as Taraka because it redeems
persons whose mind is engrossed in the contemplation and
Japa of itself. Brahma saw that. It is glorified as Pranava because
it is ardently eulogized by those who are desirous of the great
salvation. Hence it is greater than everything else. It is also
called Pranava because it leads (pranayet) one who resorts to
it towards the greatest region (Moksa). Hence Brahma per­
ceived that quiescent Pranava.
93. That is constituted of the three Vedas or is identical
with Brahma, Visnu and Rudra; that is the fourth one, the
great Atman; that is really beyond the fourth (viz. Visva, Taijasa,
Prajna and Tuiiya) (Oriikara is beyond theTuriya.) It is Akhilatmaka
(identical with everything through Maya). It has the forms of
Nada and Bindu and it was seen by Brahma whose vehicle is
a bird.
94. It is from it that the Vedas along with their Angas,
the source of everything began to function. That cause of the
Vedas was seen in front of him by the Lotus-born One.
95. The Bull (sacrifice-formed Visnu), tied in three ways
(with Mantra, Brahmana and Kalpa), roaring (praised with
 238 Skanda Purdna

Mantras of the Rg, Yajus and Sama mantras), of brilliant form

(brilliance itself) was seen by Brahma.
96-100. That Lord (Mahadeva) was seen by Brahma—the
Lord who had four horns (the four Vedas), seveil hands (seven
important Vedic metres), two heads (the sacrifices Prayaniya
and Udayaniya) and three feet (the three Savanas). That in
which the entire thing, the past, the future, and the present
became dissolved again and again, that seed, the cause of all
but itself having no cause was seen by Druhina (Brahma).
That Liriga was seen where the receptacle of everything from
Brahma to a blade of grass is dissolved and is being sought
and therefore is honoured by all good people. That was seen
by Brahma—that where the five entities (i.e. Asti, Bhdti, Priyam,
Riipa and Ndma) are revealed, that which consists of five Brahmans
(the four Vedas, Itihasas and Puranas) and that which has the
letters мЛ”(зт) etc. as its features. After observing Isvara in the
form of Liriga and evolved of five syllables (A, U, M, Nada
Bindu), he eulogized Sarikara as distinct from the Praparica
(visible world).

Prayer to Omkara
(101 to 140)

Brahma said:
101. Obeisance to the Lord in the form of Oihkara. Obei­
sance to the Lord assuming the form evolved of the syllables.
О Sadasiva, obeisance to the source of origin of “A” and other
letters.
102. You are “A”, you are ULT and you are “AT (constitut­
ing ОМ), О Lord devoid of form (in reality). Obeisance to
you, the embodiment of RK, YAJU and SAMA Vedas and (in
reality) beyond all forms.
103. Obeisance to you in the form of Nada (sound termed
Para, Pasyanti, Madhyama and Vaikharl); obeisance to one in
the form of the part of Bindu; obeisance to one identical with
the visible and the invisible, to one identical with all forms.
104. Obeisance to you, the storehouse of radiance; О Lord,
devoid of Vikaras like death etc. (i.e. birth, existence, increase,
change and decrease); obeisance to you, О Sarva, Rudra, Bhava.
105. Obeisance to Ugra, the terrible one, to the Lord of
 I V .ii.7 3 .1 0 6 -1 1 5 239

Pasus (individual souls). Obeisance to one in the form of Tara

(OM); obeisance to you, the source of origin (of all i.e. the
cause of all).
106. Obeisance to you, free from Maya. Obeisance to you,
the most auspicious one; obeisance to you, Kapardin (having
matted hairs); obeisance to you, the blue-throated one.
107. Obeisance to you, the most excellent one among the
bestowers of benefits. О Girisa, obeisance to you who have
penetrated Pasus as Yajna ( obscure?). Obeisance to the long
one, to the short one, to the huge one increased in form.
108. Obeisance to the sire of Kumara, to you having the
body of a youth; obeisance to the white, black, yellow and pink
one.
109. Obeisance to one with smoke colour, the tawny one.
Obeisance to one with the variegated radiance; obeisance to
the pale red-coloured one; obeisance to the Lord with green
brilliance.
110. Obeisance to one in the form of different Varnas
(letters, castes), to the Lord of Varnas; obeisance to you in the
form of the vowels, to one in the form of the consonants.
111. Obeisance, obeisance to the acute-accented one, to
the accentless one and to the circumflexed-accented one, to
the Lord of the short, long and prolated vowel; obeisance to
you one with the (form of) Visarga.
112. Obeisance to you in the form of Anusvara, О Lord
with the nasal sounds; obeisance to one without nasal sounds;
obeisance to one in the form of the dental and palatal con­
sonants.
113. Obeisance to one in the form of the labials and the
letters issuing from the bosom (upadhmdntya) ; obeisance to
one in the form of the sibilants; obeisance to you identical
with semi-vowels, to the Pinaka-wielding Lord identical with
the Pancama note (in music).
114. Obeisance to you identical with the Nisada note; obei­
sance to the Lord of Nisadas (forest tribes); obeisance to you
in the form of Vina, flute, drum and other musical instru­
ments.
115. Obeisance to Tara (the high pitched note); obeisance
to the Mandra (the low-pitched) note, to the terrible one, to
one in the form of Aghora; obeisance to one in the form of
 240 Skanda Parana

Tanas (49 protracted key-notes); obeisance to the Lord of

Miircchanas.
116. Obeisance to one in the form of Bhava based on
the difference of Sthayim and Sancdnns (permanent or stable
and evanescent feelings); obeisance to one identical with Tala
(beating of the time); to one fond of Tala; to one, the source
of origin of Lasya (graceful) dance and Timdava (aggressive)
dance.
117. О Lord, extremely fond of Tauryatrika (union or triple
symphony of dance, vocal and instrumental music), to one
identical with Tauryatnka, О bestower of the glory of salvation
on those who present Tauryatrika with devotion!
118. Obeisance to you in the form of the gross and the
subtle, the visible and the invisible; obeisance to the modern
one; obeisance to you, the ancient one.
119. Obeisance to one in the form of the extensive do­
main of words, to one beyond the extensive domain of words;
obeisance to the only one manifesting in many different forms;
obeisance to the Lord of the real and the unreal (controller
of cause and effect).
120. О Sabdabrahman (the Vedic Scripture), obeisance to
you. O.beisance to you, О supreme Brahman. Obeisance to
one comprehensible only through the Vedanta. Obeisance to
the controller of the Vedas.
121. Obeisance to the Lord in the form of the Vedas.
Obeisance to one whose form is self-manifest. О Lord of Parvati,
obeisance to you. Obeisance to you, О Lord of the universe.
122. Obeisance to you, О Lord of the chiefs of Devas, О
bestower of the divine position on the Devas; obeisance to
you, О Sankara; О Mahesvara, obeisance to you.
123. Obeisance to you, О delighter of the universe. Obei­
sance to you, О Moon-crested one; obeisance to you, О con­
queror of death and obeisance to you, the three-eyed one.
124. Obeisance to the Lord with the Pinaka in the hand;
to one who holds the weapon (called) trident. Obeisance to
the destroyer of the Tripuras. О slayer of Andhaka, obeisance.
125. Obeisance, О subduer of the pride of Kandarpa
(god of Love). Obeisance to the enemy of Jalandhara, to Kala;
obeisance to the Kala of Kala, to one who swallows the poison
Kalakuta.
 I V .ii.7 3 .1 2 6 -1 3 7 241

126. Obeisance to the Lord who destroys the distress of

devotees, who contributes to the distress of only the non-devotee;
obeisance to the cause of knowledge; to the Lord in the form
of knowledge; obeisance to you, the omniscient one.
127. You arc the bestower of Yogic Siddhi; the most ex­
cellent one of Yogins; you are the bestower of the benefit of
all austerities to ascetics, О Lord whose wealth is penance.
128. You alone are in the form of the sacred Mantras; you
are the bestower of the fruit of Mantras; you are the fruit of
the great gift (Moksa); you are the maker of the great gift.
129. You alone are the great Yajria, О Lord, the bestower
of the benefit of great Yajhas. You are all; you move every­
where. You are the bestower of all; the seer of all.
130. The consumer of all, you are the cieator of all, О
annihilator of all. Obeisance to you, О Lord having the abode
in the ether of the cavity of the heart of Yogins.
131. You alone protect the three worlds in the form ol
Visnu, О wielder of conch, discus and club. () saviour, obei­
sance to you, О Sattvamurti (of Sattva as form).
132. You alone create this (universe) having become Vidhi
(Brahma). Conversant with the technique of arrangement you
assume the Rajas form, О bestower of the position free from
Rajas.
133 You alone are the great Rudra; you are the great
Ugra, the wearer of seipents. You alone are the great terrible
one, О Lord moving about in the great cremation ground.
134. You adopt the Tamasic body, О death unto the god
of death; you become Kalagnirudra in the end and make Samvarta
(the period of ultimate annihilation) active.
135. О unborn one, in the form of Purusa and Prakrti you
make the entire universe beginning with Mahat manifest once
again by raising the eyelashes.
136. The closure and the opening of your eyes cause the
dissolution and resurrection. You move about unfettered and
this entire process is but the playful pastime of you having the
garland of skulls.
137. О Dhurjati, the skull that sparkles round your neck
is clearly the garland of the seed (Ajnana, ignorance) of all
who have been consumed by the fire of ultimate annihila­
tion.
 242 Skanda Purana

138. О Sambhu, the entire mobile and immobile beings

are in you; they issue from you. Who knows how to eulogize
you (adequately), you who are beyond the ken of primordial
(or Vedic) words?.
139. You are the eulogizer; you alone are the eulogy; you
alone are the object of eulogy always. I know “О т namah sivaya ”
alone. I do not know anything else.
140. You are my refuge; you alone are the ultimate goal;
О Lord, I bow down to you alone, I bow down to you; obei­
sance, obeisance.

141. After saying this Brahma bowed down to Mahesvara

many times. He prostrated himself like a log of wood on the
ground before the Lord named Pranava, in the form of great
Linga.

Isvara said:
142. Thereupon, О Daughter of the Lord ol Mountains,
on hearing the great hymn of prayer of Brahma, that was
extremely wonderful and that causes great wealth and lord-
ship, I became satisfied.
143. Though I am formless, I assumed the form of Sankara
and emerged from that Linga. I spoke to the Four-faced Lord:
“I am delighted. Tell me what boon you will have.”
144. The Four-faced One, on seeing me directly, got up,
said again and again, “Be victorious, be victorious” and bowed
down with palms joined in reverence.
145. Tears due to delight welled up in his eyes. He had
horripilation due to excess of delight. The Lotus-seated One
spoke in faltering tone:

Brahma said:
146. О Lord of Devas, if you are delighted, if a boon is
to be given to me, then, О Sankara, may your presence be in
this great Linga.
147. This boon alone should be granted. I do not choose
any other boon. May this be named Omkaresvara bestowing
salvation only on the devotee.
IV.ii.73.148-158 243

Skanda said:
148. О Brahmana Sage, on hearing this utterance of Brahma,
the Lord said these words to the Four-faced One, “May it be

149. Extremely propitiated by that hymn the Lord imme­

diately granted other boons too to Vidhi, the performer of
a penance of long duration:

Isvara said:
150. О most excellent one among Suras—excellent due to
the austerities—be the storehouse of all the Vedas. With my
favour, may you have the capacity to create things.
151. You will be the grandfather of all. You will be worthy
of everyone’s honour. It is to bestow the benefit of your penance
that this Lihga has sprung up.
152. О Brahma, this is the greatest Lihga in the form of
Omkara. It is identical with Sabdabrahman. The region of Brahman
(Moksa) cannot be far away if men propitiate this.
153. This Lihga is named ‘ Akara \ this is the great Lihga
named ' Ukara'. It is called ‘ M akara ’, Nada and Bindu.
154. For the sake of the liberation of all creatures here,
in this Anandakanana, this Lihga has come up and it is called
Isana, the abode of five entities (“A” etc. or Brahma, Visnu,
Rudra, Isvara and Sadasiva).
155. If a creature takes its holy ablution in the Matsyodarl
Tlrtha and visits Omkara Isvara, he is never reborn in the belly
of a mother.
156. This is Nadesvara1 Lihga. This Lihga is very rare. If
it is visited on the beautiful shore of Matsyodarl and touched,
it bestows salvation.
157. Since a reddish tawny radiance is seen in this Lihga
it is called Kapilesa (Kapila —tawny, Visnu). This Lihga is very
rare.
158. When Matsyodarl mingles with Ganga in the pres­

1. As noted above the shrines of Nada and Bindu are untraceable now.
 244 Skanda Pur ana

ence of Kapilesvara, a man will take his holy bath there. He

dispels the sin of Brahmana-slaughter.
159. When Varana becomes flooded with water and gets
mingled with the water of the celestial river1 a nr&n, a devotee
shall take his holy bath therein and visit Nadesvara. What is
it that he bewails thereafter? He need not be sorry for any­
thing thereafter.
160. On the eighth and fourteenth lunar days, sixty crores
of Tirthas along with the oceans enter Matsyodarl.
161. When Gariga comes near Pranavesa, it is an extremely
meritorious time dear to Devas, sages and Pitrs.
162. At that time the ablution, Ja p a , Dana , H avana and
adoration of the deity in Matsyodarl in the vicinity of Oihkaresvara,
is of everlasting benefit.
163. One shall attain the benefit of a horse-sacrifice merely
at the sight of Omkara. Hence Omkara Isvara should be as­
siduously visited in Kasl.
164. Human birth, the sole means of achieving the four
aims of life, is very rare. Even that shall be as futile as a water
bubble unto him by whom Nadesa has not been seen.
165. A devotee shall take his ablution in the waters of
Matsyodarl, visit Kapilesana and offer balls of rice—he will be
free from indebtedness to the ancestors.
166. Even after committing many great sins due to delu­
sion, if a devotee visits Omkara at Kasl, why should he be
afraid of Yama?
167. On seeing a man born of their family ready to pro­
ceed towards Omkara the grandfathers joyously dance about.
168. Whichever name of the ancestors the intelligent (scion)
remembers and bows down, he causes the uplift of that ances­
tor to the region of Brahman.
169. By visiting Omkara devoutly one attains that benefit
which is obtained after chanting earnestly a hundred-thou­
sand times, the Rudra Mantra.
170. The birth of a man is only a burden unto the earth
if he does not visit Omkara, the bestower of every desire in
Anandavana.

1. This was possible some ten centuries ago when Gahga was in spate. Now
this is impossible in the present Macchodari.
IV.ii.73.171-182 245

171. If Oriikara alone is visited, it is on a par with the

visiting of all the Lirigas in the entire earth, undoubtedly.
172. If a man dies elsewhere after bowing down to Pranavesa,
he attains heaven, is reborn in Kasi and attains salvation afterwards.
173. О Brahma, certainly I shall stay always in this Liriga
and shall always grant salvation to one who worships this.
174. After bowing down to Oriikara even once with assi­
duity, a man will certainly become blessed and contented,
thanks to my great blessings.
175. To the west of Oriikara is the excellent Tara Tirtha;
a man who performs all aquatic rites there, surmounts all
wretchedness.
176. Devotees o f Oriikaresa should not be considered mere
human beings. They are Rudras covered with human skin
They attain salvation.
177. The greatness of this Liriga here is not known to
others. It is because of the rise of your merit, О Brahma, that
it thus manifested itself here.
178. By the power of this Liriga, you will understand ev­
erything factually. О Brahma, hence you create the entire uni­
verse consisting of mobile and immobile beings.

179. After granting this boon to the lotus-born Brahma

Sambhu disappeared within that great Linga.

Skanda said:
180. Brahma worships this Liriga even today eulogizing by
means of Brahmastava composed by himself.
181-182. A man repeating Brahmastava is rid of all sins. He
is filled with all great merits. He obtains the most excellent
knowledge. If the devotee repeats this Brahmastava thrice a
day for a full year, he will attain knowledge at the time of
death whereby he is liberated from all bondage.
 246 Skanda Purdna

CHAPTER SEVENTYFOUR

The Greatness of Oihkdra (Continued)

Skanda said:
1. Listen, О destroyer of Vatapi, to the story of Damana,
a Brahmana. The story is capable of dispelling sins. It took
place in KasI in the Padmakalpa.
2-3. The son of Bharadvaja was called Damana by name.
After the sacred thread ceremony had been performed, he
learned all lores. He realized that the worldly existence was
full of misery and life was transient. After realizing this, the
learned scholar Damana set out from his house.
4-6. In utter disgust for all worldly pleasures, he proceeded
in some direction aimlessly. He wandered from penance grove
to penance grove, mountain to mountain, sea to sea, forest to
forest, Tlrtha to Tlrtha and river to river practising austerities.
With the sense-organs and the mind fully controlled he stayed
in everyone of all the holy spots and shrines all over the world.
But he could not obtain steadiness of mind anywhere.
7-8. A person who could instruct and guide him in accor­
dance with his desire was also not seen anywhere. Once by
chance that ascetic named Damana saw the Tlrtha called
Amarakantaka on the banks of Reva. There was the great
meritorious shrine of Omkara also there.
9-11. On seeing it he became pleased in his mind. His
mind attained steadiness.
There he saw the ascetics of the Pasupata cult. They had
embellished their bodies (smearing them) with holy ash. They
regularly worshipped the Liriga. They sustained themselves by
means of alms. They pondered over and discussed the Agama
scriptures. They were seated before their preceptor with their
minds steady. He too bowed down to him and sat in the vicinity
of the preceptor.
12-14. With the neck bowing down very low and with the
pair of hands joined together (in reverence), he sat there. The
great sage named Garga, the preceptor of the Pasupata cult
had a very slender physical frame due to the continuous
performance of austerities and also because of the onset of the
old age. He was considered the most excellent one among all
 IV.ii.74.15-35 247

ascetics engaged in propitiating Sambhu. He asked Damana

thus: “Who are you? From where have you come here? Though
you are young, you are not drawn towards worldly pursuits.
How is it so, tell me, О excellent one.”
15-27. On hearing this speech full of affection, Damana
said: “O venerable one, О Preceptor of Pasupatas, О Sir who
are fond of propitiating the omniscient one, I shall tell you
truthfully what is in my mind. I am son of a Brahmana. I have
put in adequate efforts in (studying) the Vedas and scriptures.
After realizing the worthlessness of the worldly existence I
have resorted to Vanaprastha (‘Forest recluse’) stage of life.
I desired to attain spiritual powers with this body itself. I took
holy ablution in many Tirthas; I have recited Mantras crores
of times. Many deities have been resorted to. Many Havanas
(sacrifices) have been performed. Many teachers have been
served for a long time. Many nights have been spent in great
cremation grounds. Peaks of great mountains have been in­
deed resorted to by me. Many thousands of medicines of divine
potency have been adopted and made use of by me. Rasayanas
(life-prolonging medicines) have been taken in plenty by me.
Caves of terrible appearance like jaws of Death, wherein Siddhas
stayed, have been entered by me fearlessly. Great penance also
has been performed with the requisite observances and re­
straints, О Lord. But nothing bringing about Siddhi has been
sighted by me. Now after wandering over the entire earth, I
have approached Your Holiness. It appears as though my mind
has obtained steadiness, as if the Siddhi has been obtained.
Indeed the words that will issue forth from your louts-like
mouth will grant me Siddhi. Surely not otherwise. So, in this
very earthy physical form.” On hearing this utterance of Damana,
Preceptor Garga spoke these words narrating an excellent miracle
seen by him directly, even as the disciples were desirous of
salvation and so had adopted the great Pasupata Vrata.

Garga said:
28-35. If you are desirous of Siddhi with this very physical
form, listen attentively. I am recounting it to you. О highly
intelligent one, I am narrating what has been directly seen by
me in the great holy spot Avimukta. It is the bestower of all
Siddhis on good persons. It is the great mine of the jewels
248 Skanda Purana

named Dharma, Artha, Kama and Moksa.

To all the creatures resorting to it, it is like a burning lamp
unto the locusts of all their Karmas; it is the great dispeller
of the mass of darkness. It is like a forest fire* unto the trees
of Karmas; it is a flame of the submarine fire unto the ocean
of worldly existence; it is the veritable ocean of milk for the
glory of salvation; it is the home of highest bliss and happi­
ness. It accords the greatest awakening to those who are in the
prolonged slumber of ignorance. To living beings in utter
fatigue due to (incessant) coming and going (birth and death)
it is like a (shady) wayside tree. It is like the thunderbolt for
the mountains of great sins accumulated in the course of many
births. It accords the great Sreyas (good) to the persons who
utter its name. It is the greatest abode of Visvesa. It is the limit
of heaven and salvation. Its ground is washed perpetually by
the rolling waves of the celestial river. It is the dispellei of all
miseries. What happened in the holy spot of such a nature,
I shall tell you.
36. Who is competent to extol adequately the greatness
of that holy place where there is no fear of the god of Death
and where there is no fear of sins.
37. All the Tlrthas all-over the world that dispel the sins
of creatures, always come to Kasi for the sake of (their) purification.
38. Even one eating all (including prohibited) things and
selling everything (including his own daughter) attains that
meritorious position in Kasi which cannot be attained by
performing sacrifices, giving gifts, or otherwise.
39. The great tree of worldly existence originating from
the seed of passionate attachment does not grow in Kasi. It
is cut off by the axe of Dirghasvapa (death or long absorption
in the meditation of Visvesa).
40. Of all barren lands Kasi is the most barren where the
seed in the form of Karma, even if sown, does not grow.
41. Certainly those who remember Kasi here are good
people. Rid of all the masses of sins they will attain excellent
goal.
42. The attainments of all the worlds including Satya are
destructible but those of Avimukta cannot be destroyed and
they can be had only at the behest of Siva.
43. In the whole cosmos where can one see that distinc­
 IV.ii.74.44-56 249

tion which even worms, insects and locusts attain on giving up

their bodies in Avimukta?
44. If KasI is somehow reached after a long time, means
should be found out whereby there is no exit therefrom.
45-48. Manikarnisa is in the East; Brahmesa is stationed in
the South; Gokarna is in the West and Bharabhuta in the
North.
Thus is this excellent holy spot Avimukta the bestower of
great benefit. If a devotee takes his holy bath in the whirlpool
of Manikarni, visits Lord Visvesvara and circumambulates the
holy spot, he obtains the benefit of Rajasiiya sacrifice. The
ancestors of one who offers Sraddha there get liberated.
A holy spot on a par with Avimukta does not exist anywhere
in the Cosmic Egg, conferring Siddhi on the aspirant. It is true
(certainly), it is true.
49. Mahaparisadas (‘Great attendants of Siva’) equipped
with noose and swords in their hands, always protect the holy
place there. They are fierce to cruel people while kindly disposed
to others.
50. The terrible attendant (named) Attahasa surrounded
by a crore of Ganas, protects the Eastern Gate day and night,
from evil ones.
51. Similarly, Bhiitadhatrisa is the protector of the Southern
Gate of the holy spot. Gokarna surrounded by a crore of Ganas,
protects the Western Gate.
52-53. Ghantakarna, the great Gana, protects the Northern
Gate. Chagavaktra protects the North-eastern corner. Bhlsana
protects the portion of South-eastern direction. Sarikukarna
protects the South-west direction and Drmicanda protects the
North-west. Thus, these highly brilliant Ganas always protect
the holy place.
54. Kalaksa, Ranabhadra, Kauleya and Kalakampana are
the Ganas stationed on the other bank of Gariga according
protection from the East.
55. V lrab h ad ra, N abh a, K ard am alip tav ig rah a and
Sthulakarna of powerful arms are posted on the other side of
Asi.
56. Visalaksa, Mahabhlma, Kundodara and Mahodara are
stationed at the entrance to the region. They protect the Western
Gate.
250 Skanda Purana

57. Nandisena, Pancala, Kharapada, Karantaka, Ananda,

Gopaka and Babhrii protect on the banks of Varana.
58. In that holy spot of great merit, there is the Linga
named Omkara. Aspirants have attained greet Siddhis there
with this physical body.
59. These Pasupatas, Kapila, Savarni, Srlkantha, Pingala
and Amsuman have become Siddhas due to the propitiation
of that Linga alone.
60. Once all these five performed the worship of that
Linga and began to dance, making the noise of a bull. Thus
they got themselves merged into that Linga.
61. I shall mention another miracle that happened there.
Listen to it, О Damana, О highly intelligent and most excel­
lent Brahmana.
62. О sage, once a she-frog lingered around the Linga
circumambulating it always and eating the rice grains from the
remnants of the materials of worship.
63. In view of the fact that she ate Sivanirmalya, she did
not die there. Due to this sin (of voracious eating) her death
took place out of the region of the holy spot.
64. One shall rather imbibe even poison but should not
eat Siva’s belongings. Poison kills only one (person) but the
possessions of Siva kill sons and grandsons also.
65. People who develop their limbs by means of Sivasva
should not be touched by good men. As a result of their sins,
they become dwellers of the hell Raurava.
66. A certain crow saw the frog hastily hopping about
here and there. It seized the frog with its beak and went out
of the holy spot.
67-69. The frog was cast off outside the holy spot by the
crow. In course of time, due to the merit as well as sin com­
mitted by her, she was born as daughter in the house of Puspabatu
with som e physical defects. Her m erit was due to the
circumambulation of the Linga and touching the same. Her
limbs were splendid and proportionate. She had all the aus­
picious characteristics, but her face resembled the face of a
vulture due to the sin of eating the raw rice grains among the
remnants of the materials of worship of Siva.
70-76. She had a very sweet voice and she was perfectly
conversant with the intricacies of music such as the seven notes,
 IV.ii.74.77-89 251

three Gramas , twenty-one Murcchanast forty-nine Tanas , one

hundred and one 7a/aj, six main Ragas each having five Angands
( Raginis , wives etc. etc.) (six /tegro and thirty Rdginis in all).
Thus the thirty-six Ragaraginis delighted persons in love with
music. Based on the distinctions of place and time, there are
sixtyfive other Ragas (such as Malava, Sri etc.). Others think
that there are as many Ragas as there are Talas (i.e. one hundred
and one). With the secrets of Gita (song) understood perfectly
that girl (named) Madhavl of sweet voice and excellent Vratas
worshipped Omkara always. Though in her excellent prime of
youth, the daughter of Puspabatu considered Omkara with
great honour, due to the fine impressions of the previous
birth. Her mind though fickle by nature, О Damana, attained
stability due to the service of that Lihga like that of a noble-
souled (sage) with mind absorbed in the Supreme Absolute
due to the practice of Yoga. Neither hunger nor thirst worried
her during the day nor sleep during the nights.
77-80. Her mind was free of lethargy in viewing that Lihga.
By day or by night she had perforce to wink her eyes. That
chaste lady considered those occasions as great obstacles. She
thought thus: ‘How can I expiate for the time spent in vain
in winking and not being able to see the Lihga?' With this
thought she never desisted from the service rendered to Omkara.
Urged by the desire for water, she drank the nectarine name
of the Lihga. Her long eyes reaching the ears of either side
did not desire to see anything else except the Omkara Lihga
stationed in the ether of the heart of good persons.
81. Her ears were not interested in listening to other
words and sounds. Her hands became very efficient in making
the excellent garlands of the Lord.
82. Her feet did not wander elsewhere for pleasure aban­
doning the precincts of the shrine of Omkara occupied by the
glorious goddess of salvation.
83-89. Her organ of speech pronounced the names of Omkara
refraining from uttering other names. (She uttered names of)
Omkara. Isvara is Pranava. It is Sara (permanent) even in Pralaya.
It is Para (greater than all). It is the illuminator of Brahman.
It is the embodiment of Sabdabrahman as the three Vedas. It is
the abode of the Kalas of Ndda and Bindu.
It is the excellent immutable one. It is the primordial form.
 252 Skanda Purana

It is in universal form. It is in the form of Para (cause) and Avara

(effect). It is the most excellent of all. It is Varenya (worthy of
being desired). It is Varada (bestower of boons). It is Sasvata
(eternal), Santa (quiescent), Isvara (the powerful Lord).
It is the sole creator of all the worlds; it is the sole protector
of all the worlds. It is the sole annihilator of all the worlds;
it is the sole adored one of all the worlds. It has neither
beginning nor end; it is everlasting; it is auspicious. It is Sankara
(benefactor). It is Avyaya (unchangeable). It is one. It is beyond
the three Gunas. It is embodied in the minds of devotees.
It is unconditioned. It is Nirakara (free from forms or shapes),
Nirvikara (free from modification); it is Niranyana (free from
the limitations of causes), it is Nirmala (devoid of passions or
impurities), Niraharhkdra (devoid of the ego), Nisprapanca (devoid
of ramifications), Nijodaya (ever rising and flourishing), Svatmardma
(rejoicing within itself), Ananta (infinite), Sarvaga (moving
everywhere), Sarvadarsin (seeing everything), Sarvada (bestower
of all), Sarvabhoktr (enjoyer of all), the all, the abode of all
pleasures.
90-92. Her tongue tasted the juice of the syllables consti­
tuting its name day and night. It did not know any other Rasa.
Madhavl swept the space round the palatial shrine and the hall
of pictures. She washed all the utensils of the worship. She
devoutly served all the Pasupatas who were engaged in ador­
ing Pranavesa considering them like her father.
93-95. Once on the fourteenth day in the month of Vaisakha,
Madhavl observed fast during the day and kept awake at night.
When the pilgrims and devotees who had gathered there for
the festival had gone away in the morning, she swept every­
where and joyously worshipped the Lihga. She sang sweet songs
and danced gracefully. Meditating on Orhkara Liriga, she got
merged within the Lihga.
96-98. The highly intelligent lady merged into the Lihga
with this physical body itself, even as the ascetics, the chief of
whom was my own preceptor, were watching. A radiance issued
forth from the Lihga pervading the sky. The girl also assumed
the form of a luminary and merged into it. Even today the
residents of the holy spot celebrate great festival with pomp
and ceremony on the fourteenth day in the bright half in the
month of Vaisakha.
 IV.ii.74.99-113 253

99. The devotees who observe fast then and keep awake
at night on the fourteenth day attain great knowledge wher­
ever they may die ultimately.
100. All the Tirthas in the entire universe arrive there on
the fourteenth day in Vaisakha to visit Omkara.
101. In front of the Linga, there is the most excellent cave
named Srimukhl. It is the doorway to Patala. Indeed Siddhas
stay there.
102. Those who observe excellent Vratas and stay in that
cave for five nights, will see Naga Girls who will recount auspicious
and inauspicious things.
103. To the north of the cave there is a well with tasty
juice for its water. One who drinks it for six months actually
drinks Brahmamrta (elixir of Brahman).
104. By visiting Nadesvara Linga, the cause of Nada (di­
vine sound), there one can hear the entire world of sounds.
105. By taking the holy ablution in MatsyodarT mixed with
the waters of the celestial river and Varana a devotee shall
become blessed and contented. He never grieves over any­
thing anywhere.
106. Innum erable devotees serving Omkaresvara have
attained Siddhi with their earthy body transforming itself into
divine one instantaneously.
107. Avimukta is the greatest sacred place in the entire
cosmos. Even greater than it is Omkara on the banks of MatsyodarT.
108. Alas! What for are they born, those by whom
Pranavesvara is not worshipped in KasI? They have merely
caused the youth of their mothers decline.
109-110. Ever since Visvesa came from Mandara moun­
tain to Anandakanana, О excellent one, all other holy places
along with the oceans, mountains, rivers and Tirthas and continents
went there itself.
111-112. О sage, it is my good luck that I have been
reminded now by you. I shall also come. We shall go to KasI
slowly. All these disciples of mine who observe the great Pasupata
Vratas are desirous of going to KasI because all of them desire
salvation.
113. If after attaining old age, KasT is not visited, how can
they have the great happiness after the rare human birth is
lost in vain?

Ш
 254 Skanda Purdna

114. Before the weakness of the sense-organs takes place,

before the span of life comes to a close, Sambhu’s Anandakanana
should be assiduously resorted to.
115. If people resort to Anandavana of Sambhu, the abode
of glory, steadfast Sri (Wealth or Glory) will never leave them.
They will be inexhaustible store of happiness.

116. After narrating this exquisite story, Garga, the most

excellent one among Pasupata devotees reached the city of
Varanasi along with Bharadvaja.
117. Accompanied by Gargacarya, the pious-souled Damana
propitiated the glorious Orhkara and merged into that Lihga.

Skanda said:
118. О sage, О enemy of Ilvala, Omkara is a great shrine
in Avimuktaka. Many Sadhakas have attained Siddhi there.
119. The greatness of Pranavesvara should never be re­
counted in the presence of men of vitiated minds in Kali age
and not at all in the presence of heretics.
120. Those who censure Mahadeva, those senseless ones
who censure the holy spot and those who censure the Purana,
should never be talked to.
121. “There is no Lihga like Omkara anywhere on the
earth.” Thus the Lord of Devas has decisively told Gaurl.
122. After listening to this chapter with the mind com­
pletely engrossed in it, a man will be rid of all sins. He will
attain Siva’s world.

CHAPTER SEVENTYFIVE

Manifestation of Trilocana 1

Agastya said:
1. О Visakha, I am not fully satiated after listening to the
story of Omkara that dispels great sins. Narrate the story of
Trivislapa.
1. Trilocana is one of the oldest and most famous of Lihgas. Its temple
is just above Trilocana Ghat (BCL 231).
 IV.ii.75.2-14 255

2. О Six-faced One, О highly intelligent one, how was the

highly meritorious manifestation of Trilocana narrated to the
Goddess by the Lord of the Devas?

Skanda said:
3. Listen, О sage, I shall narrate the story that dispels fatigue—
the story of Trivistapa, in the manner in which it has been
narrated by the Lord.
4. That Pltha (Seat of holiness) is called Viraja. The Lihga
there is Trivistapa. By visiting that Pltha, a man becomes rid
of Rajas.
5. О Pot-born One, three streams have their confluence
there. All the three dispel sins. (They flow) to the south of
Trilocana.
6-7. Sarasvatl, Kalindl and Narmada who gives excessive
happiness assume the forms of the streams for the purpose of
bathing the Liriga directly. All those three rivers with pitchers
in their hands bathe the Lihga Trivistapa of great refulgence,
three times a day.
8. All-round, Lingas named after themselves have been
installed by them. By visiting them, men will obtain the ben­
efit of holy ablution in them.
9. Sarasvatisvara Lihga is to the south of Trivistapa On
being seen, it accords the region of Sarasvatl. On being touched,
it dispels sluggishness.
10. Yamunesa is to the west. If devoutly worshipped by
men, even if they be sinners, this prevents (falling into) the
world of Yama.
11. Seen to the east of Trilocana, Narmadesa accords
excellent welfare. By adoring that Lihga, men’s further (like­
lihood of) staying within the womb is prevented.
12. A devotee who takes his holy bath in the Pilipila
Tlrtha near Trivistapa and visits Trilocana Lihga need not
bewail anything further.
13. Even by recollecting Trivistapa Lihga, a man will be­
come the Lord of Trivistapa (heaven). One should not bother
about that.
14. Those who visit Trivistapa shall undoubtedly become
the creators (of the world). They alone are contented and
256 Skanda Purana

blessed. They alone are men of great intellect.

15-21. There is no doubt about this that those devotees will
be free from the sins accumulated in the course of seven
births, if the Trivistapa Linga in Anandakanana is bowed down
to by them; if those persons of pure intellect had heard even
the name of Trilocana.
If Trivistapa is visited in Kasi, one shall get that benefit
which is attained when all the Lingas all-over the earth have
been visited.
He will instantaneously be rid of all sins. He will never be
reborn in any womb. He is (to be considered as) one who has
bathed in all the Tlrthas. He is one who has performed all
valedictory baths (after sacrifices).
The devotee shall take his holy bath in the waters of the
north-flowing river (Gariga) in the Pilipila Tlrtha, where those
highly meritorious rivers always stay. If one performs Sraddha
etc. what will he do in Gaya? The devotee who takes his holy
bath in the Pilipila Tlrtha, offers balls of rice and visits Trivistapa
Linga, shall obtain the benefit of crores of Tlrthas.
The sin that has been acquired elsewhere shall vanish on
visiting Kasi.
22-26. A sin committed in Kasi gives the state of a Pisaca
(vampire, evil spirit). If someone commits a sin in Anandakanana
due to ignorance, he should visit Trivistapa Linga. He will get
rid of that sin. Anandakanana is the most excellent (place) in
the whole of the earth.
There too all the Tirthas are superior. Still superior is the
place of Omkara. Trilocana is in the form of ultimate Sreyas
(welfare). It is more excellent than the excellent Linga Omkara
that illuminates the path of salvation.
Just as the Sun is the best among the luminaries, just as the
Moon is the best among things worthy of being seen, so also
the Trilocana Linga is the greatest among all Lingas.
27. Salvation, the sole treasure of supreme bliss, is not
out of reach of the. worshippers of Trilocana.
28-31. By worshipping other Lingas throughout the life, one
cannot attain the good that is obtained by worshipping Trilocana
once.
Persons of great intellect who worship Trilocana Linga at
Kasi should be worshipped by the dwellers of the three worlds
 IV.ii.75.32-45 257

who desire to get my favour.

Why should men be afraid if even after having renounced
everything and performed Pasupata Vrata they have deviated
from the regulations, when the great Linga (named) Trivistapa
exists, which dispels masses of great sins, is the heap of merit
and is the pawnshop of salvation?
32. By worshipping even once the great Trilocana Linga,
one is rid of all sins acquired in the course of hundreds of
births.
33-40. All these great sinners can have redemption from
sins by bowing down to Trilocana Linga: Sinners such as a
Brahmana-slayer, a liquor-drinker, a thief, a defiler of the
preceptor’s bed, one who associates with the preceding per­
sons (sinners) for a year and hence becomes a great sinner,
one who carnally approaches another man’s wife, one who is
interested in committing violence to others, one who habitu­
ally reviles at others, one who betrays trust, an ungrateful
wretch, a destroyer of foetus, paramour of a Sudra woman,
one who forsakes parents and preceptors, one guilty of arson,
one who administers poison, a cow-slayer, a woman-slayer, a
Sudra-slayer, a violator of a virgin, a cruel one, one indulging
in scandal, one who is averse to one’s own Dharma, a cen-
surer, an atheist, one who persistently indulges in perjury, one
who eats prohibited things, one who sells prohibited articles.
All these with the sole exception of a slanderer of Siva, attain
expiation from sins by bowing down to Trilocana Linga.
A deluded fool engaged in censuring Siva, a censurer of
Saivite scriptures—there is no expiation for him. No such
redemption is seen in any scripture by anyone. He who per­
forms the act of censuring Siva should be known as a soul-
killer, a murderer of the three worlds. He is baser than the
basest. He should not be talked to.
41. Those who are engaged in censuring Siva in the midst
of the devotees of Siva, fall into the terrible hell as long as
the Sun and the Moon (shine).
42. Followers of Siva should be carefully adored in Kasi
by those who desire salvation. Even when they are adored, Siva
undoubtedly becomes delighted.
43-45. With a desire for the expiation of all the sins
committed here, the following words should be unhesitatingly
 258 Shanda Purdna

uttered by those who believe in authority. If you are desirous

of making a beginning, if you are afraid of sins, if you con­
sider our words true on the authority of scriptures, then forsake
everything, make up your mind and go to Anandakanana where
Visvesvara himself is present.
46-53. If men enter the holy spot with such a definite
resolve within themselves, no mass of sins harasses them. The
greatest virtue is attained. The devotees should take their holy
ablution in the great Tirtha, in the triple stream devoid of
impurities, in the meritorious Tirtha named Pilipila served by
three rivers, where the great sins have been hurled off by the
glance of the eyes of the Three-eyed Lord. They must offer
libations to those who should be offered them in accordance
with the injunctions in the Grhya Sutras. They must make
monetary gifts without any dishonesty in the matter of spend­
ing but in accordance with their capacity. They should visit
Trivistapa Liiiga and adore it with great devotion with all
these necessary requisites, namely sweet scents, different kinds
of garlands, Pancamrta, incense, lamps, Naivedya (food) offer­
ings, clothes, ornaments, necessary articles of adoration, bells,
mirrors, chowries, flags and banners of diverse colours, dances,
m u sical in stru m e n ts, e x c e lle n t so n g s, J a p a , jo y o u s
circumambulations and prostrations to the fullest satisfaction
of the attendants. After adoring thus, he should say “I am free
from sins.” He should then request the Brahmanas to make
the proclamatory utterance. A wise man who does these shall
instantly become sinless.
54. Then he should take his bath in Pancanada and next
perform ablution in the pool Manikarnika. Thereafter he should
worship Visvesa whereby he attains great merit.
55. This expiatory rite is cited as one that purifies great
sins. This should not be mentioned to an atheist who down­
grades the greatness of Kasf.
56. One who performs this auspicious expiatory rite giv­
ing monetary gifts avariciously, goes to hell. It is true; it is
true, О Pot-born One.
57. At the time of Pradosa (dusk of the thirteenth lunar
day), if a devotee circumambulates seven times the Trilocana
shrine, he attains that merit which is acquired after completely
circumambulating the whole of the earth.
IV.ii.75.58-71 259

58. If a devotee visits in KasI the Trivistapa Linga girdled

by a serpent but dies elsewhere, he will become liberated in
the next birth.
59. Elsewhere, in the case of all the Lingas, a time of
meritorious significance is specified, but at Trivistapa night
and day are equally meritorious times for men.
60. The Lingas, the chief of whom is Oinkara, are of
adequate power of destroying sins, but, О Parvatl, the power
of Trilocaria is something very unique.
61. О Aparna, listen to the reason why this Liriga is su­
perior to all the other Lingas. I shall tell. Retain it in the ear.
62. Formerly as I was absorbed in Yoga, this great Linga
pierced through the seven nether worlds from beneath the
earth and issued forth in front of me.
63. I was stationed well-concealed in this Linga formerly
and 1 gave unto you, О Gaurl, three eyes and you saw the
excellent Linga.
64. Ever since then, О Goddess of Devas, this Linga is
praised as Trilocana, the bestower of vision of knowledge, by
people residing within the three worlds.
65. Those who are the devotees of Trilocana are all them­
selves three-eyed; they are my attendants; they are indeed liberated
ones even while living.
66. О MahesanT, no one fully understands the greatness
of Trilocana Linga; it has been kept well-concealed by me
alone.
67-70. The devotees should take their holy bath in the Pilipila
whirlpool on the third day in the bright half of Vaisakha,
observe fast devoutly and keep awake at night. They should
take bath again there itself in the morning and worship Trilocana.
After worshipping the Linga, they should offer Dharma-ghatas
i.e. ‘pots offered for merit’ filled with cooked rice along with
monetary gifts. They should joyously do this keeping in view
their ancestors, О Goddess. They should then break the fast
in the company of the devotees of Siva. After casting off their
earthly bodies (later on), О Goddess, they will invariably become
my Ganas going ahead (in processions etc.) as a result of that
merit.
71. Devas, men and the great serpents wander in their
worldly life (of birth followed by death), О Gaurl, only till
 260 Skanda Purdna

they see Trilocana Liriga in KasL

72. By seeing Trivistapa once, after taking bath in the Pilipila
pool, a creature never sucks at the breasts of a mother here
(i.e. gets Moksa).
73. Every month on the eighth and the fourteenth days, О
fair lady, all the Tlrthas come to see Lord Trivistapa.
74. l aking bath in the waters of Pilipila to the south of
Trivistapa and offering Sandhya prayers once, one shall attain
the merit of performing Rajasuya.
75. There itself, there is a well named Padodaka which destroys
sins. Drinking its water a man is not born again as a man.
76. At the side of that Lihga, there are many Lingas accord­
ing salvation on being seen and touched.
77. Santanava (installed by Santanu) Lihga has been in­
stalled on the banks of Gahga. By seeing it a man distressed
by worldly existence attains peace.
78. To the south of it, О Sage, there is the great Lihga
named Bhismesa. If it is seen neither Kali nor Kala (Death)
nor Kama (lust) harasses men.
79. To the west of it there is the great Lihga renowned as
Dronesa. By worshipping that Lihga, Drona assumed the form
of a luminary again.
80. In front of it is the Asvatthamesvara Linga that accords
great merit. It is due to the worship thereof that the son of
Drona does not fear even Kala.
81. To the north-west of Dronesa is the great Valakhilyesvara
Lihga. By visiting it with great faith one shall obtain the merit
of performing all Yajhas.
82. To the left thereof the Lihga named Valmikesvara can
be seen. By seeing it, a man becomes rid of all grief.
83. I shall narrate another incident that happened here
itself, О Pot-born One. The greatness of Trivistapa has been
recounted to the Goddess bv the Lord.
IV.ii.76.1-13 261

CHAPTER SEVENTYSIX

The Power of Tnlocana

Skanda said:
1. Listen, О son of Mitra and Varuna, to what happened
in the Pltha named Viraja in a former Kalpa called Rathantara.
2-6. Two pigeons had made their nests and lived freely in
the mansion of Trilocana, the mansion that was built of Manikya
(Rubies) and other precious stories. It (the mansion) was as
large as the Meru mountain. It had many windows with various
shapes and undulations. It appeared like a pillar of support
fixed by the creator (or Siva) himself, in view of the likelihood
of the heavenly world falling down during the annihilation at
the end of the Kalpa. О sage, when the banners were wafted
by wind, it appeared that it warded off masses of sins from
entering. It shone with its brilliant golden pinnacle. It was as
though out of fatigue the full moon settled (for rest) there.
The pair of doves circumambulated the mansion everyday in
the morning, noon and evening.
7. While they flew around, the winds from their fluttering
wings removed the dust particles sticking to the mansion everyday.
8. The names Trilocana and Trivistapa constantly uttered
by the devotees reached their ears.
9. The four types of musical instruments that adequately
delighted Sambhu echoed after entering the cavities of their
ears.
10. The radiance of the auspicious Aratrika (‘waving of
lights’) during the three Sandhyas (morning, noon and evening)
entered the eyes of the two birds revealing the activities of the
devotees.
11. Watching the festivities, the two birds of steady minds
did not care to fly to their desired places, thereby denying
themselves the opportunity to get their food.
12. They circumambulated the mansion filled with the
devotees pecking at the ricegrains etc., О sage.
13. О Brahmana, to the southern side of the Lord there
is the water of the four streams (viz. Ganga, Yamuna, Sarasvatl,
Narmada). Sometimes the birds took their bath therein. When
they were distressed due to thirst, they drank it.
 262 Skanda Parana

14. In the vicinity o f Trilocana those two birds thus moved

about busy with their activities resembling those o f pious men.
A long period thus elapsed.
15. Comfortably ensconced within the windows in the
precincts of the temple, they were once seen by a certain
vulture of cruel vision.
16. The vulture desired to seize the pair of doves. He
quickly descended from the sky and entered another Siva temple.
17-21. From there he observed the arrivals and departures
of the two (birds) and thought thus, ‘By which way do they
go out? Where, when and what do they do? How can these two
be caught by me freely and simultaneously? They have entered
well within their fort. Would it be that they may not come
under my control?’ Thinking thus the vulture paused awhile
with his vision directed solely towards them. It is for this reason
that wise men praise the strength of excellent forts. Even a
weak enemy cannot be caught all of a sudden. What can be
achieved by a single fort, cannot be attained by a king even
with a thousand elephants or a hundred thousand horses.
22. An enemy well-entrenched in his fort cannot be attacked
by anyone at any time, if the fort is self-dependent and is not
exposed by one who knows the secret.
23. Noticing that the doves were fearless, the vulture be­
came angry with red eyes. After praising thus the strength of
a fort, he went up into the sky.
24. Then the clever female dove whose sole strength was
the fort observed the enemy, the bird of great strength. She
then said to her husband:
Kalaravi (the Female Dove) said:
25. О highly intelligent dear dove, having pleasing chirp­
ing sound delighting all lovers, this vulture who has come
within the range of your vision is a powerful enemy.

26-29. The male dove heard these words of the female

with contempt and indifference and said to her:
Paravata (Male Dove) said:
О fortunate one, how many sky-wanderers (birds) are not
present here? How many of those birds do not roost in these
iV.ii.76.30-41
263

temples? О my beloved, how many do not see us comfortably

perched here? If we are to be afraid of all those, whence can
we have that happiness as we have now? Divert yourself with
me. Cast off this worry, О auspicious one. I do not have any
thought for this poor hawk in my heart.

30-31. On hearing these words of the male, the female

kept quiet with her eyes resting on the feet of her husband.
After pointing out the beneficial path, a chaste female should
remain silent with a desire to do what is pleasing to her husband.
She should always carry out the commands of her husband.
32. The falcon came another day also and saw the couple,
seeing them with a constant, undeviated gaze like the god of
Death looking at a person whose span of life has come to an
end.
33. Thereafter he circled round the mansion in a quick
whirling movement. After observing their movements and activities
he went away through the sky.
34. When the hawk had gone far into the sky, the be­
loved, female dove said, “O Lord, has the wicked enemy been
seen by you?”
35-39. On hearing her words the Kalarava (Pigeon) said
again: “O timid one, what will he do to me, the one sporting
about in the sky? My fortress too is on a par with the heaven
where there is nothing to fear from the enemy. He does not
know the diverse modes of flight in the firmament. Eight modes
of flight have been cited: “Pradina (flying forward), Uddina
(flying up), Sandina (flying perfectly), Kanda (stem-like flight),
Vyada (serpentine flight), Kapdtikd (door-like movement, swinging
movement), Sramsirii (pendulous) and Mandalavati (encircling
flight). О my beloved dove, no other bird anywhere is so
clever in these modes of flight as I am in the sky. Relax comfortably,
dear one. What should worry you as long as I am alive?” On
hearing his words that chaste one remained quiet.
40. Another day the hawk came and occupied the rock-
cut frieze a little away from them, perching on it very com­
fortably.
41. He stayed the*e for the duration of a Yama (3 hours)
closely observing their nest. Then the hawk flew away. The
frightened (female) dove said again:
264 Skanda Purdna

42. “My dear, this place should be forsaken. It has been

defiled by the evil one’s sight. This ruthless fellow was sitting
very near joyously.”
43. With the same indifference and conterrfpt as before,
he said again, “My dear, what will he do? This is the nature
of fawn-eyed ones. Generally they are very cowardly.”
44. The powerful vulture came the next day too. He sat
facing them for the duration of two Yamas.
45. Carefully observing their path he went away soon in
the manner he had come. After the bird had gone the female
bird spoke:
46-48. “Lord, we shall go away to some other place since
death is close to us here. After the wicked one has gone for
good, we can be happy, dear one.
Why should a wise man face destruction with undue attach­
ment for his native land? Equipped with Paksas (wings, follow­
ers and p artisan s) his m ovem ent anywhere shall yield
success:
If anyone does not leave off his own native land infested
with troubles, he is no better than a lame man. He meets with
destruction like a tree standing on the banks (of a river).”
49. Even after hearing the words of his beloved uttered
thus the male, overwhelmed by the inevitability of the future
events, said arrogantly and with contempt, “My dear, do not
be afraid of that bird.”
50. The next day the powerful falcon came to their threshold
early in the morning and stayed there till the evening.
51. When the Sun had set and that bird had gone away the
female dove came out of the nest and spoke to her husband:
52-58. “O Lord, this is the time to go out. Even as the death
(i.e. falcon) is far off, go out, О dear one of excellent intel­
lect, even after forsaking me.
When you are alive, there is nothing which is difficult to
get all over the earth; new wives, new friends, new wealth and
new; house—all these you will get again. If the self is protected
at the expense of wife and wealth, everything is obtained as
by King Hariscandra.
The Atman (self) is the dear kinsman; this Atman is great
wealth; this Atman is the great m eans for earning piety, wealth,
love and salvation.
 IV.ii.76.59-71 265

As long as there is safety and well-being in the Atman, there

is safety and well-being in all the three worlds. But that well­
being is desired along with renown by one with excellent intellect.
Death is preferable to well-being devoid of renown and
renown is earned by men by acting along the path of justice.
Hence paying heed to the path of justice and good policy,
dear Lord, go away from this place. If you do not go away in
the morning you will have (cause to regret) and remember
my words.”
59. Though he was warned thus by his wife, the female
dove of great intelligence, he did not leave his abode because
he was prevented by the inevitable future.
60. The next day in the morning the falcon came there
equipping himself with something to eat, О sage. The exit of
the doves was obstructed.
61-64. The highly intelligent falcon stayed there for a few
days and said to the pigeon: “Fie upon you, devoid of man­
liness!
О dull-witted one, either fight or come out at my behest.
If you starve yourself to death, you will surely fall into hell.
You are two. I am alone. Victory and defeat are uncertain
and fluctuate. Father heaven or fort itself can be attained by
one who fights for the strategic base with full strength.
Urged by the intrinsic strength and earnestness of those
highly intelligent ones who strive to attain their aim, the fate
too shall come to their assistance.”
65. Thus taunted by the falcon and further encouraged
by his wife, the pigeon resorted to the entrance of his fort and
fought with the hawk.
66. The hungry and thirsty pigeon was ultimately seized
with its firm feet by the powerful vulture and the female dove
was held with its beak immediately.
67. Holding both of them the hawk flew into the sky
quickly seeking a place where there was no other bird so that
he could eat them.
68-71. Thereupon, the pigeon was thus addressed by his
wife of supreme intelligence: “O Lord, you considered me a
mere female and slighted my words. Hence you have come to
this plight. What shall I do? For I am only a feeble female.
If even now, my dear, you will pay heed to a single request
 266 Skanda Purdna

of mine, it will be to your benefit, I assert. Do so unhesitatingly.

Acting in accordance with this single advice of mine will not
make you one unduly controlled by a female. Even as I am
held by him in his beak, even as he continue^ to be in the
sky without touching the ground, do bite his foot with force
for releasing yourself.”
72. On hearing these words of his wife that bird did so.
Afflicted very much in his foot the vulture shrieked very loudly.
73. On account of that shriek, the female dove was let
off from the closed mouth (beak). As the claws lost their grip
the male pigeon also fell down free.
74-75. Even in adversity endeavour should not be aban­
doned by wise men. What a powerful beak it was! What an
amount of affliction did the foot give! That was because luck
will yield benefit to an endeavouring person, though weak.
76. Hence (it is true that) endeavour always bears fruit
in accordance with luck. Therefore thinkers extol endeavour
(even) at the time of adversity.
77-79. In course of time, they died on the banks of Sarayu,
by dying where creatures attain Kasl. One of them (the male
pigeon) became a Vidyadhara in the city of Ayodhya, a city
of salvation. He was the son of Mandaradama and his name
was Parimalalaya. He was the abode of many lores and of great
skill in arts. Even in his childhood, he was endowed with devotion
to Siva.
80. Conquering his sense-organs and the mind he re­
solved, T shall observe the vow of having only one wife.’
81. Attachment to other men’s wives will dispel and re­
duce fame, longevity, strength and happiness. It shall prevent
the likelihood of going to heaven. Hence a sensible man should
avoid it.
82-84. That brilliant (Vidyadhara youth) took up anothei
resolve too, due to his practice of the previous birth, namely
seeking shelter (in the shrine of) Trilocana: ‘As long as my
body is free from illness, while there is no loss of the power
of the sense-organs, I will not take in even a bit before wor­
shipping Trilocana in Kasl. The Lord is the abode of all merits.
He is the illuminator of all aims of life. He is the producer
of all (healthy) desires. He is the sole cause of the greatest
bliss.’
 IV. ii. 76.85-98 267

85. Thus Parimalalaya, the son of Mandaradama assidu­

ously went to Kasi always to visit Trivistapa.
86. The female dove was born in Patala in the palace of
Ratnadipa, the king of serpents. Her name was Ratnavali.
87. That daughter of Serpent Rantadipa was as it were a
singular gem, evolved out of the beauty, good habits, qualities
and skill in arts of all the Naga girls.
88. She had two female companions. One of them was
Prabhavatl by name and the other Kalavati. Both of them
always followed her.
89. О Pot-born One, those two companions were as though
inseparable from the body of Ratnavali like her bodily lustre
and shadow.
90-91. After childhood when she became a young woman,
she imposed upon herself this restraint, on seeing her father
devoted to Siva: “Dear father, everyday I will break silence
only after worshipping Trilocana in Kasi in the company of
these two friends. Not otherwise.”
92. Thus, that Serpent Princess accompanied by her two
female companions worshipped Trilocana everyday and re­
turned home.
93. Everyday she wreathed garlands of various kinds and
colours with fresh flowers of pleasing fragrance and adored
the Lord.
94. All the three used to sing songs exquisite in their
Gandhara (and other) Ragas. All the three used to dance gracefully
with many circular Rasa movements.
95. All the three joyously played on Vina, flute and Mrdangas
in the presence of the Lord. They were extremely efficient in
Lay a and Tala.
96. Thus through fragrant garlands of diverse kinds, un­
guents and smearing pastes etc. all the three Naga girls wor­
shipped the Lord.
97-98. Once in the month of Madhava, they observed fast
on the third lunar day. At night they observed the rite of
Jagarana (keeping awake) through dances, songs, narration of
tales etc. On the morning of the fourth lunar day, they took
their holy bath in the auspicious Pailipila Tlrtha and wor­
shipped Trilocana. Then they went to sleep in the pavilion
itself.
268 Skanda Purana

99-101. When they were asleep, the Three-eyed, Moon-crested

Lord whose limbs were as white as pure camphor, came out
of the Lihga with serpent-like girdle. His throat was blue like
a Tamala tree; his serpent ornaments shone. left half was
occupied gracefully by Sakti. He had a serpent as his sacred
thread. Then the Lord told the girls, “Get up”.
102-103. They got up in great excitement and wiped their
eyes which reached their ears. They shook their limbs and
pressed their bodies while yawning; their mouths seemed to
tinkle. When they looked in front with bewildered minds the
Three-eyed Lord who had unexpectedly arrived, was seen by
them.
104. Recognizing by the characteristic features that it was
the Lord, those girls bowed to him and eulogized with delighted
faces and throats falteringly choked.
Prayer of the Ndga Girls
(105-115)
105. Be victorious, О Sambhu, be victorious, О Isana, be
victorious, О omnipresent Lord and bestower of everything.
Be victorious, О destroyer of Tripuras. Be victorious, О slayer
of Andhaka.
106. Be victorious, О destroyer of Jalandhara. Be victori­
ous, О Lord who dispelled the arrogance of the god of Love.
Be victorious, О progenitor of the three worlds. Be victorious,
О Lord who make the three worlds flourish.
107. Be victorious, О Lord with the three worlds as (your)
abode. Be victorious, О Lord esteemed and saluted by all the
three worlds. Be victorious, О Lord who are at the back and
call of devotees. Be victorious, О leader of Pramathas.
108. Be victorious, О Lord the sides of whose matted hairs
are washed by the waters of Tripathaga (Gariga). Be victoii-
ous, О Lord who have illuminated the three worlds with the
brilliance of the crescent moon.
109. Be victorious, О Lord whose person has been ren­
dered bright by the lustre of the gems on the hoods of ser­
pents. Be victorious, О Lord half of whose body has been
bought through penance by the daughter of the King of Mountains.
110. Be victorious, О Lord with the cremation ground as
your abode. Be victorious, О Lord fond of Varanasi. Be victo­
IV.ii.76.111-123 269

rious, О bestower of salvation on all living beings occupying

Anandakanana.
111. Be victorious, О Lord of the universe, О Sarva devoid
of Sarvari (darkness of Maya). Be victorious, О Lord fond of
dance. Be victorious, О Ugra who are expert in singing.
112. Be victorious, О Pranava. Be victorious, О refuge of
the good. Be victorious, О great storehouse of refulgence. Be
victorious, О trident-wielding Lord. Be victorious, О Virupak$a
(odd-eyed one). Be victorious, О bestower of everything on
those who bow down.
113. Though conversant with all creations, Brahma is not
competent to eulogize you adequately. О Lord, the words of
Vacaspati become dull and impeded while eulogizing you.
114. Though the Vedas know (everything), they do not
know you really, О Omniscient Lord, the mind cannot com­
prehend you properly, because you are infinite and beginningless.
115. Hail to you! Bow to you! Obeisance to you! Obei­
sance! Obeisance! О Trilocana, obeisance to you. О Trivi$tapa,
we make obeisance to you.

116. After saying this, the girls fell on the ground like a
log of wood. Making the girls get up the Moon-crested Lord
said :
117. uThe son of Mandaradaman, the Vidyadhara chief,
named Parimalalaya will become the husband of all of you.
118. After enjoying worldly pleasures of all sorts in the
Vidyadhara world for a long time, you will become detached
and attain what is achieved by residing in Kasl.
119. All the three of you are devotees of mine. So also that
Vidyadhara youth. All the four will attain salvation at the end
of this life.
120. In the previous birth too, my service had been per­
formed by all of you and also by him. Hence this birth has
become free from impurities, purified by devotion.
121. Whoever reads this prayer of yours in front of me,
will be granted all that he desires as in the case of yours.
122. If a pure man recites this in the morning, he rids
himself of the sin committed at night. By reading this in the
evening he clearly destroys the sin committed during the day.”
123. When the Lord of Devas said thus those girls became
 270 Skanda Purdna

delighted in their minds. They bowed to Isana with palms

joined in reverence and said:
Ndga Girls said:
124. We dare to ask, О Lord, О Sankara, the merciful one:
How was service rendered to Your Lordship by the four of us
in the previous birth? Be pleased to tell.
125. О Bhava, kindly narrate the events that happened in
the previous lives of that meritorious soul as well as of ours.
О storehouse of compassion, be kind.

126. On hearing these words lovingly spoken by the girls,

the Lord narrated those incidents which took place in their
lives and that of his.

Isvara said:
127. Listen, О Naga girls, with concentrated attention, all
the three of you. I shall narrate the (details of) your as well
as his previous birth.
128. This Ratnavali was formerly a female dove and that
leader of Vidyadharas was a male dove, her husband.
129. They spent a long time very comfortably in my palace
here. With the winds of their wings, they removed the dust
particles sticking to the (various parts of) the palace.
130. Many circumambulations were performed both above
and below by them hovering in the sky or fluttering about in
my courtyard.
131. They took their bath in the Caturnada Tlrtha and drank
the water too there many times. Pleasing chirping sound also was
made by the pigeons for the pleasure (of the devotees).
132. Various joyous and pleasant activities of my devotees
here were watched by these two with great pleasure and stead­
fast mind.
133. Many times the auspicious lights shown to me were
seen by them and the nectarine syllables of my names had
been imbibed through the ears.
134. Due to the powerful influence of the (sub-human)
bird life they led, they did not die in my presence. Of course,
they died in Ayodhya that is competent to accord the attain­
ment of Kasl.
 IV.ii.76.135-149 271

135. By virtue of their death in Ayodhya, she became the

daughter of Ratnadlpa and her husband was born as the son
of the Vidyadhara.
136-137. I shall tell you the previous birth of this Serpent
girl Prabhavati who has become the daughter of Padmin, the
Naga King. This Kalavati is the daughter of Trisikha, the king
of Serpents. Listen to her antecedents too. I shall narrate.
138. In their third previous birth these two girls were
well-behaved daughters of Sage Arayana. They loved each other
very much.
139. Urged by themselves, they were given (in marriage)
to Narayana, the son of Amusyayana by their father Arayana.
140. Narayana who had not by then attained his youth,
had once gone to fetch sacrificial twigs. As fate would have it,
he was bitten by a serpent in forest.
141. The names of the daughteis of Arayana were Bhavani
and GautamT. They met with the misery of widowhood. They
found themselves in a wretched condition.
142. Hence a sensible man should scrupulously avoid
marrying a girl named after a goddess or a river.
143. Incidentally once these two girls, out of delusion,
plucked banana fruits without being permitted, from the wonderful
hermitage of a certain sage.
144. Though they had performed many rites and vows such
as fasting for a month etc., the daughters of the Brahmana
died in due course and became monkeys in the next birth.
145. As a result of the theft of fruits, they attained the
state (birth) of monkeys. Due to the merit of preserving their
modesty, they were born in Kasi.
146. That Brahmana Narayana attending to the service of
his father dutifully, became a pigeon in Kasi after being bitten
by a serpent.
147. In his earlier birth he wns their husband thus. Now
he will be the husband of you three.
148. There was a great Nyagrodha (holy fig) tree at the
side of the palace (temple of Siva). Those two became the
monkeys living on that tree with many branches.
149. They p layfu lly im m ersed th em selves in the
Catuhsrotasvini (four streams) Tirtha. When they were thirsty,
they drank the water from the same Tirtha.
 272 Skanda Purdna

150. In view of the natural fickleness of their life they playfully

circumambulated the mansion (of Siva) and visited the Linga
many times.
151. While they were wandering thus very freely near the
Nyagrodha tree, they were caught and bound with ropes by
someone in the garb of a Yogin.
152. They were taught simian gambolling tricks and dances
for the purpose of getting alms. In course of time those two
monkeys died somewhere.
153. Thanks to the merit of living in KasI and service to
Trilocana in the form of circumambulation etc., they were
born as serpent girls.
154. Now all of you will attain that Vidyadhara prince as
your husband and will enjoy heavenly pleasures and ultimately
attain salvation in KasI.
155. If any auspicious rite howsoever small or insignificant,
is performed in KasI, certainly the result thereof is salvation
by my blessings.
156 Of all the cities in the entire three worlds, the city of
Varanasi is the most excellent. There too the Oriikara Linga
is excellent and even more excellent is Trilocana here.
157. Stationed here in this Linga, I grant salvation to the
devotees. Hence with all effort Trilocana is to be worshipped
in KasI.

158. After saying this, the Lord of the chiefs of Devas entered
the sanctum sanctorum of the shrine, regaining his form that
is (invisible and) beyond the ken of mind and words—the
Jorm that is more perfect than (anything else) in the three
worlds.
159. Those girls too went to their respective abodes and
reported everything that had happened to their mothers. They
thought themselves blessed and contented.
160. Once in the month of Madhava, the day of the great
religious festival arrived. The Vidyadharas and the Nagas met
together along with their retinue.
161-162. In the great holy shrine Virajaska in the vicinity of
Trilocana, as a result of the boon granted by the Lord, they
formally enquired about each other’s family antecedents. The
Nagas offered the three princesses to the Vidyadhara (youth).
 IV.ii.76.163— IV.ii.77.1 273

On getting those three daughters-in-law, Mandaradaman be­

came very pleased.
163. All these three also became delighted, namely Ratnadipa
the Lord of Nagas, Padrnin the Lord of Bhujagas (Serpents)
and Trisikha the leader of Phan is (dobras).
164. After getting the excellent (Vidyadhara) Parimalalaya
as their son-in-law, they became mutual kinsmen and their
eyes began to beam with pleasure.
165. After celebrating the marriage, they entered their
respective abodes extolling the greatness of Trilocana Linga.
166-167. The glorious Vidyadhara youth enjoyed great plea­
sures along with the Naga princesses. He reached Varanasi
and served Trilocana contentedly singing sweet songs in the
company of the Naga princesses. He then meditated much on
the Atman and merged into the middle of the Linga.

Sk an d a s a id •

168. The greatness of Trilocana was well-concealed and guarded

by the Lord in Kaliyuga. Hence men of inferioi intellect do
not adore that Linga.
169. On hearing this story of Trilocana even a sinful person
will become rid of sins and attain the greatest goal.

CHAPTER SEVENTYSEVEN

The Greatness of Keddra}

Paruatl said:
1. Obeisance to you, О Lord of the chiefs of Devas. О
ocean of kindness for those who bow down, do narrate the1

1. ‘K edara’ m eans ‘field’ . The Kedara-Linga is not a smooth-surfaced shaft

set into a PTtha but a rough m ound with a white line in the m iddle like a
m ound of Khichan cut at half. For king M andhatr offered his h alf of Khic harl
to Siva in the guise of a guest, when the whole mound turned into a stone Linga.
T he tem ple is at the top o f Kedara Ghat on Gariga and was providentially
saved from A urangzeb’s destruction Kcdaresvara is said to be senior. The
section o f Kedara in Varanasi is regarded as the most sacred part o f Kasl. (BCL
136-142)
 274 Skanda Purana

greatness of Kedara out of compassion for the devotees.

2. The great love you show to that Lihga in KasI is superb.
The devotees thereof, О Lord of Devas, are persons of great
intelligence.

Devadeva said:
3. Listen, О Aparna, I shall narrate to you the details of
the tale of Kedaresvara, on hearing which even a sinner becomes
instantly rid of all sins.
4. If a man is desirous of going to Kedara and if he has
so resolved in his mind, all his sins acquired since his birth
perish instantly,.
5. If a man has set out from his house with an intention
to go in the direction of Kedara, the sins acquired in the
course of two births go away from his body.
6. As soon as he reaches half the way, the sins committed
in the course of three births get out of their abode in his body
and go away in despair sighing grievously.
7. One who continues to stay in the house repeating “Kedara,
Kedara, Kedara” thrice in the evening, shall certainly attain
the benefit of the pilgrimage (to Kedara).
8. By visiting the mountain peak of Kedara, and by drink­
ing the water (of Kedara Tlrtha) a devotee shall undoubtedly
be rid of the sins acquired in the course of seven births.
9. By taking the holy ablution in Harapapa Hrada and by
worshipping Kedaresa, a devotee is undoubtedly rid of the sins
acquired in the course of a crore of births.
10. Alter bowing down to Kedara once and performing
all water libation rites in the Harapapa Tlrtha, a devotee shall
fix the Lihga in the lotus-like heart. On death he will attain
salvation.
11. He who performs Sraddha with great faith in Harapapa
Hrada, redeems seven generations. He will then attain my
world.
12. О Aparna, listen with great attention to what hap­
pened formerly in the Rathantara Kalpa. I shall describe it to
you.
13. The son of a Brahmana came here from Ujjayini.
After the investiture with the sacred thread had been per­
formed by his father, he adopted the vow of celibacy.
 IV.ii.77.14-31 275

14-16. He visited the holy spot of Kasi of Pasupati and saw

it all around. It was full of Brahmana followers of Pasupati,
adorned with crown-like matted hairs. They regularly adored the
Lingas. Their bodies were embellished with holy ash. They were
contented with the meals got by way of alms. They nourished
themselves with the nectarine waters of Gariga. He became
highly delighted in his mind and got initiated in the most excellent
Vrata called Mahapasupata by the preceptor Hiranyagarbha.
17-18. That disciple Vasistha (of that name, or having perfect
control of sense-organs) became the most excellent one among
the Pasupatas. Everyday he got up early in the morning and took
his bath in Harapapa Hrada. He took the bath with Vibhuti (holy
ash) and also adored the Linga three times everyday. He never
differentiated between Siva Linga and his preceptor.
19. That disciple Vasistha aged roughly twelve years went
on pilgrimage to Kedara in the great Mountain, the father
of Gaurl.
20. After going there and imbibing the water in the form
of Linga, the devotees assume the form of Linga and they
never become grief-stricken like worldly men.
21. After reaching the mountain Asidhara, the preceptor
named Hiranyagarbha of the ascetic Vasistha passed away.
22. Even as the sages were watching, the attendants (of
Siva) joyously took him to Kailasa in an aerial chariot covet-
able unto all.
23. He who has started from his house towards Kedara
but casts off his vital airs midway without any trace of coward­
ice, shall live in Kailasa for a long time.
24. On observing this miracle, the ascetic Vasistha de­
cided that Kedara alone is worthy of the greatest honour among
all Lingas.
25-26. After concluding the pilgrimage to Kedara he returned
to Varanasi. He took up a resolve and later acted accordingly:
‘As long as I live I shall certainly visit Kedara on the Purnima
day every year in the month of Caitra while residing in the
city of Varanasi.*
27. He joyously and perfectly made sixty-one such pil­
grimages staying as a celibate religious student in Anandakanana
permanently.
28-31. On the next Caitra month also he made prepara­
 276 Skanda Parana

tion for the pilgrim age with great pleasure and enthusiasm ,
though he was assailed by old age and greying hairs and though
he was dissuaded by the (other) ascetics who suspected that
he would die and also by other associates with'hearts full of
compassion. Still there was no loss in his enthusiasm because
his mind was steadfast. The pure sage Vasistha decisively resolved
in his mind thus: ‘Even if I die midway I shall have salvation
like my preceptor.’ Further he never took in food given by
Sudras. О Candika, hence I became pleased with him.
32-36. Vasistha, the excellent sage, was told by me in dream:
“O ascetic of steadfast vow, I am pleased. Know that I am
Kedara. Unhesitatingly request for any desired boon from me.”
Even when I said thus, he insisted that the dream was false.
Thereupon, he was again assured by me: “It is a dream of
persons who are not pure that is false; but not so in the case
of people like you who behave in the manner befitting their
name (i.e. Vasistha = having full-control of the senses). Tell
me the boon you will have. О Brahmana, leave off your doubts
regarding the dream. There is nothing which I cannot or will
not give you who are full of Sattva quality.” On hearing this
statement of mine, Hiranyagarbha’s disciple, the most excel­
lent one among saints, choose the boon thus:
37. “If you, the Lord of Devas, are pleased, then all these
people along with their followers, О Trident-wielding Lord,
should be blessed. This alone is my boon.”
38. О goddess, on hearing these words of that (sage) by
nature helpful to others, I became extremely pleased and said
to him, “It will be so.”
39. By his further act of rendering help to others, his
penance became doubly effective. On account of that merit,
he was further urged by me, “Choose (another) boon.”
40. That highly intelligent Vasistha, steadfast in his Pasupata
vow, О goddess, requested for my stay here away from the
mountain Himalaya.
41. Then, attracted by his penance I stationed myself there
on the Himalaya Mountain with only a sixteenth of my power
but here with the full-complement thereof.
42-43. Then, when the day dawned, even as all were watching,
I eulogized by Suras and sages, started from Himalaya keeping
Vasistha in front accompanied by all of his followers. After
 IV.ii.77.44-57 277

arriving here. I stationed myself in the Harapapa Hrada Tirtha

for obliging him.
44. All these persons who offered libations with water in
Harapapa and propitiated me, have attained Siddhi with their
own physical forms with my favour.
45. Ever since then I have been stationed in this Liriga
in the great holy spot of Avimukta for conferring Siddhi on
the aspirants especially in the age of Kali.
46. By seeing Kedara in KasI one obtains seven times as
much merit as obtained by visiting Kedara after climbing Himalaya.
47. In KasI we have everything that is there in Kedara,
like Gaurl Kunda, Hamsa Tirtha devoid of impurities and
Madhusrava (‘honey-pouring’) Ganga.
48. This Harapapa Tirtha is destructive of the sins ac­
quired in the course of seven births. Afterwards when it mingles
with Ganga it becomes destructive of the sins committed in
crores of births.
49. Here (in the Hariisa Tirtha), formerly two ravens who
were fighting in the sky had fallen. Even as the people assembled
there were watching, they transformed themselves into swans
and came out.
50. О Gaurl, formerly you had taken your bath in this
great Hrada. Ever since then, it is well-known as Gaurl Tirtha.
It is the most excellent of all excellent TIrthas.
51. The Amitasrava (nectar-pouring) Ganga here dispels
the darkness of great delusion. It destroys the ignorance produced
in the course of many births.
52. The Holy Manasa lake performed a great penance
here formerly. Hence among the people, this has become
renowned as Manasa Tirtha.
53-57. Formerly here men became liberated merely by
taking their bath. Afterwards, I was propitiated by the Devas
who had difficulty in attaining salvation, by saying, “All should
become liberated.” (Then I said) “If Devas or human beings
take their holy bath in Kedara Kunda, they will have progress
(and salvation). So it will grant salvation to people of all castes,
stages of life and righteousness practised merely by casting off
the bodies here and not otherwise.” Then at his importunity,
I said, “So be it.” Ever since then, О great goddess, I am
granting salvation to those who cast off their bodies elsewhere
 278 Skanda Purdna

too, if they take bath in Kedara Kunda, devoutly worship me

and repeat my names.
58. If a devotee takes bath in the Kedara Tirtha and offers
balls of rice without hurrying through the rijes, a hundred
and one generations of his family cross the ocean of worldly
existence.
59. When new-moon day coincides with a Tuesday, one
should go to Kedara Kunda and offer Sraddha. If so, of what
avail is Gaya Sraddha?
60. Advice should be given thus to a person who is de­
sirous of going to Kedara (i.e. in the Himalaya) by other men:
“Touching Kedara (Lihga) in Kasi, you will be one who has
done his duty.”
61. On the fourteenth day in the dark half of Caitra, a
devotee should observe fast and drink three mouthfuls of water.
He thus occupies the Hrllinga.
62. There is no doubt about this that men and women
will obtain that benefit here itself that is obtained there, by
drinking the water of Kedara.
63. By honouring, adoring a devotee of Kedara with clothes,
food, monetary gifts etc., one dispels the sin committed ever
since the birth and goes to my abode.
64. Yama and other guardians of the worlds will bow
down always to that person who bows down to Kedaresa three
times a day, for a period of six months.
65. In the Kali age, anyone and everyone will not under­
stand the greatness of Kedara. A man of meritorious soul who
understands that, will certainly understand everything.
66. By visiting Kedaresa even once, О goddess, a man
becomes my follower. Hence one shall assiduously visit Kedaresa
in Kasi.
67. Citrarigadesvara Lihga is to the north of Kedara. It
is very auspicious. By continuously worshipping it, a man enjoys
heavenly pleasures.
68-72. To the south of Kedara is Nllakantha. By visiting
it one who is bitten by the serpent of worldly existence, need
not be afraid of the poison i.e., misery. To the north-west
thereof is Ambari$esa. A man who visits it is never compelled
to stay in a womb in the miserable worldly existence. By
worshipping Indradyumnesvara Lihga in its vicinity, a devotee
 IV.ii.77.73— IV.ii.78.5 279

goes to heaven in a luminous vehicle and enjoys. The man will

visit Kalanjaresvara Linga to the south thereof. He will con­
quer old age and Rala and live in my world for a long time.
By visiting Ksemesvara Linga to the north of Citrarigadesvara,
a devotee obtains welfare everywhere, both in this world and
elsewhere.

Skanda said:
73-74. О Enemy of Vindhya, the supreme greatness of
Kedara was thus recounted by the Lord of Devas formerly to
Amba. It has been recounted to you by me. A man becomes
contented and blessed by listening to the origin of Kedaresvara
Linga. He becomes rid of sins instantly and attains Siva’s world.

CHAPTER SEVENTYEIGHT

The Greatness of Dharmesa1

Pdrvati said:
1-4.0 Sambhu, О Isana, narrate to me (the qualities of)
that Linga in Anandakanana, which causes increase in merit.
Merely by remembering the name of it great sins get annihi­
lated. The Linga should be always resorted to by the aspirants;
where a devotee will have the most excellent delight. Here the
result of what is gifted, offered in the sacred fire, repeatedly
muttered and meditated upon is of everlasting merit. Remem­
bering it, visiting, bowing down to and touching this Linga
and adoration of it and bathing with Pancamrta etc. shall result
in a series of benefits.

Skanda said:
5. О Pot-born One, I shall expound to you what is recounted
by the omniscient Lord, on hearing the request of the god­
dess. Please listen.

1. Situated to the east of Visvan£tha Temple near Dharma Kupa.

 280 Skanda Parana

Devadeva said:
6. О Uma, what is asked by you is conducive to release
from the bondage of worldly existence. There Lshall extol the
Linga. Be steady in mind.
7. This is the greatest secret of mine in Anandakanana
here. It has not been revealed to anyone by me. Nor does
anyone know what to ask about it.
8. О my beloved, in Anandavana there are many of my
Lingas, but I shall recount to you only what you have asked.
9. It is here, О Visvaga (Omnipresent One), that you are
yourself present in ’the form of Mukti (Liberation) and here
your son is also present destroying obstacles.
10. When I was desirous of victory in the battle with Tripuras,
my hope thereof was fulfilled by the offer of eulogy and many
gifts of Modakas (sweetmeats) here.
11. Here is a Tlrtha that increases the pleasure of ancestors
and destroys sins; it was by taking his bath here that the Slayer
of Vrtra (Indra) became rid of the sins of killing Vrtra (a
Brahmana).
12. It was h ere that D h arm araja (Yam a) o b ta in e d
Dharmadhikarana (authority over matters pertaining to merit
and demerit and their rewards and punishment) after performing
a very difficult penance with the greatest concentration.
13. Here itself birds obtained knowledge that effected lib­
eration from worldly existence. There is a beautiful golden
tree here with many roots.
14. It was after visiting the Linga here that the king named
Durdama became pious-minded instantly though he had pre­
viously outraged all the worlds.
15. О beautiful lady, listen to the origin and the greatness
of that Linga. It is destructive of great sins. I shall recount it.
16. Here in my A nandavana, it is specifically called
Dharmapitha. By visiting that Dharmapitha alone, a man is
liberated from sins.
17. Formerly, in front of you, О Visalaksi, Yama, the son of
Sun-god, performed a severe penance with great self-control.
18-21. During winter he used to stand in water; during
rainy season he used to stand directly under the sky; and during
summer he used to stand in the middle of five fires. Some-
 IV.ii.78.22-31 281

times he performed the penance standing for a long time,

touching the ground with the tips of his feet (i.e. big toes).
Sometimes he stood on a single leg for a long time. That
fortunate one had the intake of only air for a long time. When
he felt thirsty, he drank only a few drops of water through the
tips of Darbhas. Performing the penance thus, he spent the
period of a cycle of four Yugas in accordance with the reck­
oning of Devas, with the greatest concentration and mental
absorption to see me four times.
22. Then becoming pleased with the penance of that steady-
minded (Dharma), I went there to grant the boons to the
noble-souled Samana (Yama).
23-31. There was a banayan tree called Kahcana-sakha
(‘having golden branches’) according shelter to many birds
and having extensive shade which removed his distress due to
the penance.
When gentle wind shook the tender sprouts resembling hands,
it appeared as though it invited the wayfarers distressed due
to their travel and as if it wanted to remove their fatigue. The
tree delighted groups of suppliants very much through theii
round fruits which were fully ripe and tasty emitting fragrance
and affection.
Beneath it I saw the distinguished son of the Sun-god with
the body straight and motionless like a post. His eyes were
fixed at the tip of his nose. He resembled the Sun in the blue
sky surrounded by his own radiance, when the brilliance of
his own austerities made a halo around him.
He had installed a great Linga named after himself (i.e.
Dharmesvara Linga) which was made of crystalline solar stone
and worshipped with great devotion as if with a mass of splendour.
Yama was performing the penance keeping this Liiiga as
witness.
I spoke to Dharmaraja: “O Bhaskari (‘son of the Sun-god’),
speak out the boon you would have, О highly fortunate one.
Enough of your continuance of penance, О splendid-vowed
one. I am delighted.” On hearing this and seeing me Samana
bowed down. The son of the Sun-god whose sense-organs and
mind were delighted stopped his meditation and eulogized
with genuine sincerity.
 282 Skanda Purana

Prayer o f D h arm a:
(32-41)
D harm a sa id :

32. O beisance, obeisance, О cause o f all causes. O bei­

sance, obeisance to one without a cause. O beisance, obeisance
to you, the presiding deity o f all effects. O beisance, О Lord
with a form different from effects.
33. O beisance to one in the form o f form lessness. Obei­
sance to one having all the forms. Obeisance to the subtlest
one; obeisance to ohe identical with cause and effect. O bei­
sance to A parara (the perfect and extensive one). Obeisance
to one according access to the other shore o f the greatest
ocean ( Sam sara ). O beisance to you, the moon-crested one.
34. You are Anlsvara (having no other Lord over you).
You are the lord o f the universe. You are identical with the
Gunas. You are free from attributes; you are beyond Kala (Tim e).
You are beyond Prakrti. O beisance to you, the em bodim ant
o f Kala (Tim e). Obeisance to you, О ultimate cause devouring
Kala (Tim e, god o f Death).
35. You alone are the bestower o f the status o f salvation,
О Lord o f infinite power. You alone are the salvation (per­
sonified). You are identical with the individual soul; you are
the suprem e soul. You are the im manent soul o f the mobile
and im m obile beings.
36. О sole kinsman o f the universe, the universe originates
from you; you are directly the universe itself; and the universe
is yours. You are the first creator, the protector and the annihilator.
O beisance, obeisance to you, О Lord o f Vidhatr (Brahm a)
and Visnu.
37. You are Mrda (bestower o f happiness) unto those
who follow the path of the Vedas; you alone are Bhim a (‘the
terrible o n e’) unto those who do not follow the path o f the
Vedas. О Som a (‘one with Uma as his consort’ ), you are the
benefactor o f those having excellent devotion. О Rudra, you
are U gra ( ‘the fierce o n e’) to those devoid o f devotion.
38. You alone are Sulin (‘the trident-bearer’) unto the
enem ies; you alone are Siva ( ‘the auspicious o n e’) unto those
with humble mind and polite words. You are the sole Srikantha
(‘glorious-throated one*) to those who resort to your feet. You
 IV.ii. 78.39-48 283

are the fierce-throated one with the poison H alahala to the

wicked ones.
39. I offer obeisance to you, О Sankara, the quiescent
one. O beisance to you, О Sam bhu, em bellished with the digit
o f the m oon; obeisan ce to you, the lord with serpents for
ornam ents. О Lord having Pinaka in the hand, obeisance to
the enem y o f Andhaka.
40. He alone is blessed who has devotion unto you. He
alone who is your w orshipper is m eritorious. He who always
eulogizes you, shall be eulogized by Indra and other Devas.
41. О Lord with infinite power, who like me with very
lim ited intellectual power can eulogize you adequately—you
who are incom prehensible to the words o f the ancients? This
prayer unto you is mere bowing down unto you.

Skanda said:
42. After uttering (this prayer) the son o f the Sun-god
said, “O beisan ce to Siva with g re at d ev o tio n .” With great
delight he touched the ground with his head and bowed down
to Sam bhu a thousand times.
43. T hen Siva, the L o rd , prevented him from furth er
obeisan ces as he was already distressed due to the penance
and granted the boons to the son o f the Seven-horsed One
(the Sun-god): “You be D harm araja by nam e also.
44. You alone have been em ployed by me in the adm in­
istration o f D harm a unto all em bodied beings, m obile as well
as im m obile. At my behest rule over all. Your duty com m ences
today.
45. You are the Lord o f the southern direction. Be the
witness unto the Karm as o f all creatures. May the good and
the bad ones from the m ortal world attain the goal o f their
respective Karm as along the path pointed out by you.
46. О Dharm a, men shall obtain without delay the Siddhi
by visiting, touching and w orshipping this Linga which has
been propitiated here by you with full devotion unto me.
47. If any man o f spotlessly pure m ind takes his holy bath
here in this Dharm a Tlrtha in front and visits at least once
Dharm esvara, the achievem ent o f the aims o f life is not out
o f his reach.
48. If in spite o f com m itting a thousand sins, any one
 284 Skanda Purdna

sees Dharmesvara by chance, he will not suffer from hellish

pain at any time; the immortal ones speak highly about him
in heaven.
49. If any man does not endeavour for his good even
after obtaining Dharmapitha at KasI, О Dharma of exceeding
splendour, how can he, like you, make himself one of fulfilled
duty?
50. There is no doubt about this that the desires of the
devotees of Dharmesvara will become fruitful as in your case.
О Dharmaraja, all your cherished desires have been attained
by you through your excessive austerities.
51. Wherefore should one be afraid if he performs even
once the adoration of Dharmesvara, despite commission of
great sins here? A devotee of the Linga worshipped by you is
your own kindred.
52. If anyone adores Dharmesvara, О Dharma, with a
leaf, flower, water or Durva grass, the Devas with nectar as
their food will be exceedingly delighted and they will honour
him with garlands of the divine Mandara flowers.
53. (Usually) people who commit sins are afraid of you.
But they need never be afraid if only they make arrangement
for the adoration of Dharmesvara and thereby captivate your
mind through kinship.
54. О Dharma, even in the future Yugas (and Kalpas)
whatever men offer here in the Dharmapitha after having
their holy dip in the celestial river and bowing down to your
Linga becomes everlasting.
55. Those men who observe fast on the eighth lunar day
in the bright half of the month of Karttika and celebrate the
festivities, keeping awake during the night, before Dharmesvara,
are not born again on the earth.
56. Those men who recite this prayer uttered by you in
front of your (Linga) become free of sins, go to my world and
attain your companionship.
57. О Dharmaraja, the son of the storehouse of splendour
(the Sun), ask for any other boon desired by you. I shall grant
it to you. There is nothing here which cannot be given to you.
Simply make the effort of uttering the word."
58. On seeing Sankara full of mercy and delighted in
form ready to bestow everything he cherished in his mind
 IV.ii.79.1-12 285

(Yama) became immersed in the lake of a mass of bliss. For

a moment he was unable to utter anything.

CHAPTER SEVENTYNINE

Dharmesakhyanam
(Episode of Dharma)

Skanda said:
1. On seeing that his throat was choked with tears of joy,
Mrda (Siva), the ocean of nectar, touched him with both the
hands exuding nectar.
2. With the joy of his touch, Dharmaraja of great austeri­
ties, whose body had been burnt in the fire of penance, put
forth sprouts once again (i.e. became nourished).
3. Then the son of Bradhna (the Sun-god) said to Umapati,
the Lord of Devas, who was quiescent, joyous in countenance
and surrounded by the tranquil attendants:
4. “O omniscient Isana, О storehouse of mercy, if you are
pleased, of what avail is another boon, because you have been
seen in person by me?
5. If I am considered worthy of being granted a boon
(because I have seen you directly), to you whom neither the
Vedas nor the Vedic Purusas (i.e. Brahma and Visnu) know
adequately, I shall then make this request, О Lord:
6-7. О Srikantha, be the grantor of boons to these young
ones of birds, the parrots who speak sweetly and were wit­
nesses to my penance for a long time, who have been deprived
of their parents but who are conversant with the stories of
mythology and who have eschewed their food and play.
8. While giving birth to these the she-parrot being attacked
by a sickness (v.l. pain of delivery) passed away and the he-
pigeon was eaten by a hawk.
9. О Lord of the helpless ones, these helpless birds have
been always looking up to my face and were protected by you
in the remaining part of their life.”
10-12. On hearing these words of Dharma, pure because
they were intended to help others, О sage, &aiiibhu called
 286 Skanda Purana

those young ones of the parrot. They bowed down their heads
with humility. He who was so delighted with Dharma said: “O
birds, О good ones in association with Dharma, what boon has
to be given to you all who served Dharmesa and whose great
sins of the previous births have become nullified due to contact
with saintly people?”
13-14. On hearing these words of Mahesa, those birds
after bowing down to the Lord of Devas submitted to him:

The Birds said:

Obeisance to you, О destroyer of worldly birth, О Lord of
helpless ones, О omniscient one, О three-eyed Lord, what
boon should be desired by us beyond this that we have been
seen (by you) despite our being of the brutish category?
15. May there be hundreds and hundreds of profits, О
Girisa, unto the persons of great enterprise and efforts here;
but this is the greatest profit that you should be within the
range of our vision.
16. О Lord, these things that are visible are entirely
momentary. You alone are permanent and free from destruc­
tion. The worship done unto you is not momentary (in yield­
ing fruit).
17. By viewing the adoration of the Linga performed by
this sage (Yama), we are able to recollect crores of our births
of diverse nature.
18. О Lord, we have had our births in the category (life)
of the celestial ones for a long time. Thousands of divine
damsels had been enjoyed sportively.
19. We have had our births in the womb of Asuras, Danavas,
ф

Nagas, Nairrtas, Kinnaras, Vidyadharas and Gandharvas.

20. While being human we have attained the status of
kings many times; in water (we had) the state of aquatic beings
and on the ground the state of ground walkers.
21. We have been forest-dwellers in the forests, rustic
ones in villages; we have been donors and beggars, protectors
and murderers.
22. We have been happy and we have been miserable
too. We had become the victorious ones as well as the van­
quished ones.
 IV. ii.79.23-35 287

23. We have been serious students and the dullest fools;

we have been masters as well as servants. We have had births
in the four types of living beings (oviparous, viviparous, sweat-
born and shooting shrubs) of high level, medium level and
the basest one.
24. From one womb to another and to a third therefrom,
we have various forms. О Sambhu, but nowhere did we have
any stability.
25-26. О Pinaka-wielding One, not even the least quan­
tum of happiness was attained by us anywhere. But now, thanks
to our accumulated merits, we have visited Dharmesvara. Our
sins have been burnt by the flames of the fire of the austerities
of the son of Tapana (the Sun-god). О Three-eyed Lord, on
seeing you directly we have become blessed. We feel the satisfaction
of having achieved our objective.
27-28. Still, if a boon is to be given, О Dhurjati, О omniscient
one, grant that knowledge to the miserable, pitiable creatures
like us—knowledge whereby we can be released from this worldly
bondage. We are fettered and by the bonds of Maya not to
be easily cut by persons like we.
29. О Sambhu, we do not covet the position of Indra, not
that of the Moon, nor do we covet anything else. We desire
only the death at Kasi after which there is no rebirth.
30. О omniscient one, we understand everything due to
your presence in the vicinity, just as all trees gain fragrance
due to contact with a Sandal tree.
31. This itself is (the cause of) the great knowledge that
brings about the destruction of worldly existence, namely casting
off of the body at the proper time in your Anandakanana.
32. Formerly this great essence has been extracted and
stated by Brahma after churning the entire verbal expanse:
(There is) ‘Salvation to those who cast off the body at Kasi.’
33. What could be expounded through many passages
was uttered by Hari to Ravi (the Sun) in eight syllables: “ Kaivalya
(Salvation) in dying at Kasi” (kaivalyam kaslsamsthitau).
34. The excellent sage Yajnavalkya said in the assembly
of sages: “ Having studied the Nigamas (scriptures) from Ravi
(Sun-god), the great position (salvation is to be gained) in
Kasi in the end.”
35. Formerly this alone was said by you too to Jagaddhatri
 288 Skanda Purana

(G oddess Parvati, the mother of the universe) on the Mandara

Mountain: “KasI is the birth-place of salvation.”
36. О Sambhu, Krsnadvaipayana (Vyasa) too will be say­
ing this, “Where Visvesvara is directly present salvation is ac­
quired there at every step.”
37. Other ancient sages, Lomasa and others, who estab­
lish holy spots, say, “Kasika is the illuminator of salvation.”
38. We too know thus: Certainly there alone is salvation,
in Anandakanana, where the celestial river flows.
39. We know everything that happens in heaven, in the
mortal world and in the nether worlds—the past, the present
and the future, due to the great blessings of Dharmesa.
40. That is how, О Sambhu, we know all these, the ut­
terances of Hiranyagarbha (Brahma), Hari, the sage and Your
Lordship as well.
41. Due to our resorting to Dharmapltha, the entire Cos­
mic Egg is within the range of our verbal expression like a
fruit of Emblic Myrobalan on the palm.
42. О Lord, even we, birds, have become the possessors
of undoubted knowledge in its entirety, due to the power of
penance of Dharmaraja.
43-45. On hearing the speech of the birds, beneficial,
soft, sweet, truthful, self-evident through experience, polished,
brief (to the point), explained with illustration, the Lord became
excessively surprised. He himself then extolled the magnifi­
cence of the Pitha : “Among all the cities in the three worlds,
KasI is my royal palace. There too the mansion of enjoyment
is built o f jewels of inestimable value. My palace named
Moksalaksmlvilasa (‘Graceful sport of the Goddess of the glory
of Salvation’) is the place o f origin of great weal.
46. By circumambulating it, even birds become liberated.
So also the Devas who walk in the firmament and move about
as they please.
47. By viewing the palace named Moksalaksmlvilasa even
the sin of the slaughter of a Brahmana goes away from the
body. Not by any other means.
48. Nidhanakaiasas (‘treasure pots’) do not become separated
anywhere from those people by whom the Kalasa (pinnacle-
dome) of Moksalaksmlvilasa is seen.
49. They will always be my guests—they by whom the
 IV.ii.79.50-62 289

banner fluttering aloft my palace was seen even from far away.
50. This is a great mysterious shooting sprout of the
bulbous root named Ananda, which has pierced the ground
and issued forth under the pretext of that palace.
51. There, many forms beginning with Brahma and end­
ing with an immobile being are painted in pictures, and it is
surprising that (even) they adore me always.
52. In the entire world that mansion is the sole place of
my greatest happiness. It is the beautiful chamber of my sports.
It is my ground of confidence.
53. Although I am omnipresent, this palace is my great
resort. I am that Supreme Brahma well-known through the
great words of the Upanisads. Though unembodied I shall
also become embodied to do favour to the devotees.
54. To the south thereof is the Dhaman (abode) of the
Naihsreyasi Sri (‘Glory of Salvation’)—my pavilion. I stay there
always. That is my Sadomandapa (‘Assembly H alf).
55. If anyone stands there motionless for the duration of
half a Nimesa, it is as good as if Yoga has been practised by
him for a hundred years.
56. That spot is named Nirvanamandapa. It is well-known
all-over the earth. One who chants (even) a single RK (Vedic
verse) there, shall obtain the benefit.
57. If anyone performs a single Pranayama in the Mukti
Mandapa it is on a par with the eight-limbed (of eight stages)
Yoga practised elsewhere for ten thousand years
58. If anyone utters the six-syllabled Mantra (i.e. о т namah
kivaya) once in Nirvanamandapa, he will derive the same benefit
as is obtained by repeating the Rudra Mantra a crore times.
59. A devotee who takes his bath in the water of Ganga
remains pure (in body, mind and speech). One who repeats
Satarudriya in Nirvanamandapa should be knowr as Rudra himself
in the guise of a Brahmana.
60. By performing Brahma Yajna in the southern Mandapa
once, one attains Brahmaloka and realizes the Supreme Brah­
man.
61. If without any personal desire, one reads Dharma
Sastra, Purinas and Itihasas there, one shall stay in my abode.
62. If one stands in the Nirvanamandapa for a moment
with the fickleness of the senses dispelled, he will be blessed
 290 Skanda Parana

as one who has done his duty, whereas elsewhere he has to

perform a great penance (to get the same result).
63. By observing silence for half a Ghatika in the South­
ern Mandapa, one attains the same merit as is .obtained else­
where through the austerity of living solely on the intake of
wind for a hundred years.
64. If in the Muktimandapa anyone makes a gift of gold,
even if it be a Krsnalaka (i.e. Ratti) in weight, he moves about
in heaven in a golden vehicle.
65. A devotee may perform the rite of Jagaran a (‘keeping
awake at night') there on any day after observing fast. Then
he should adore the Liriga. He will attain the merit of having
observed all Vratas.
66. By making great gifts there, by performing great Vratas
there and by learning all the Vedas there, the man does not
fall from the heavenly region.
67. A man whose vital airs make their exit in my Mukti
Mandapa, will enter me and become stationed here as long
as I stay here.
68. In Jnanavapi I shall have aquatic sports always along
with Uma. Merely by drinking the water thereof, one gets
knowledge devoid of impurities.
69. That spot for aquatic sports is extremely delightful to
me. In this royal abode, it is filled with water that dispels
sluggishness.
70. In front of that palace is my Srhgaramandapa (Pavil­
ion for enjoyment, elegant dress and makeup etc.). This should
be known as Sri Pitha bestowing glory and wealth on those
who are devoid of it.
71-73. A person who makes for my sake gifts of pure silk
clothes, garlands of various kinds, together with Yaksakardama
(fragrant ointment prepared with saffron, camphor etc.),
ornaments and embellishments of various kinds and the ma­
terials required fpr worship, shall be adorned with glory. Wherever
that excellent man may stay, the Glory of Salvation will woo
him for accepting the acquisition of the status of salvation. It
does not matter where he meets with his death (he will cer­
tainly have salvation).
74. To the north of the palace called Moksalak$mtvildsa
is the beautiful Aisvarya Mandapa (Pavilion of opulence and
IV.ii.79.75-87 291

Royal Glory). It is there that I bestow Aisvarya (opulence).

75. To the eastern side of my palace, there is the Jndna
M andapa. There I grant the (spiritual) knowledge to the good
people who meditate on me.
76. In the royal mansion of Bhavani (?) there is my culinary
hall which I enter joyously to accept whatever is offered there,
which yields merits (to the donor).
77. My floor of rest (Visrdmabhiimikd) is the great man­
sion of Visdldksl. There I bestow ultimate rest (salvation) on
those who are distressed due to worldly existence.
78. Cakrapuskarini is the TIrtha for my regular (midday)
bath. To those persons who take their holy bath there, I grant
that freedom from impurities (salvation).
79. At the end there, I grant that which they call the
supreme truth, that which they mention as the excellent Brahman,
that the realization of which emerges from within.
80. At the end there, I grant that which they call the
knowledge giving redemption, that which they call supremely
pure and that which they call that resting within its own soul.
81. Here there is the excellent Manikarnika which is the
source of auspiciousness unto the universe. There I redeem
from fetters Pasus (ignorant beings) bound by Karmas.
82. In the matter of granting salvation there, I never
think whether they deserve it or not. In Anandakanana that
is my place of giving gifts day and night.
83. To the living beings which get drowned in the most
unfathomable ocean of worldly existence I become the sole
helmsman and I take them across (the ocean of Sariisara).
84. Manikarnika is very famous as the fortunate source
of conjugal bliss. There I give everything unto both a Brahmana
and a Sudra.
85. In Manikarnika even pitiable ones attain that salva­
tion which is very difficult to obtain elsewhere even by those
who resort to the knowledge of Brahman and those richly
endowed with the practice of great Samddhi (i.e. Yoga).
86. Whether he be an initiated one or a Candala, whether
an erudite scholar or an illiterate fellow, once he comes to
Manikarnika everyone is equal unto me in the matter of granting
salvation.
87. After reaching Manikarnika I give unto all creatures
 292 Skanda Purdna

everything that was accumulated for a long time, the asset of

liberation, in granting which I am miserly elsewhere.
88-89. If by chance the extremely difficult simultaneous
combination of three entities is obtained here, unhesitatingly
should one accept the entire thing that had been accumulated
for a long time. This simultaneous combination of three viz.
physical body, wealth and Manikarnika, is unobtainable to
even Indra and other Devas.
90. After considering this again and again I perpetually
grant the glory of salvation to all creatures (without any dis­
tinction) who approach Manikarnika.
91. In Varanasi that is the spot for the grant of salvation
for me. In all the three worlds there is nothing similar to the
dust particles of that spot.
92. Avimuktesvarcsvara is the greatest spot of adoration
of the Linga. By worshipping it there even once, a man will
have the satisfaction of having done his duty.
93. I shall perform the evening Sandhya rite in accor­
dance with Pasupata cult in the Pasupatlsvara shrine. By ap­
plying the holy ash there, a devotee can avoid Pasupasa (bonds
of Pasus, ignorant souls).
94. I am always preforming the early morning Sandhya
rite in Omkaraniketana. Even a single Sandhya rite performed
there destroys all sins.
95. Always on every CaturdasI (fourteenth lunar day) I
stay in Krttivasa. A devotee who performs Jdgarana (keeping
awake) rite on the CaturdasI day here is not born in a womb
thereafter.
96. If devoutly adored, Ratnesvara bestows great gems. A
man who adores that Linga with gems, shall get the jewel of
a woman and such other things.
97. Though I am stationed in all the three worlds, I abide
in the Trivistapa Linga always for facilitating the fulfilment of
the desires of devotees.
98. There the man will serve the great Pitha called Virajaska.
Thereby he definitely becomes free from Rajas quality. He will
perform all aquatic rites in Caturnada (i.e. Pilipila Tlrtha).
99. In the Mahadeva Linga my great Pitha accords spiri­
tual powers to aspirants. Merely by visiting that Pitha one is
rid of great sins.
 IV.ii.79.100-113 293

100. The Pitha entitled Vrsabhadhvaja accords delight.to

the ancestors. One who offers libation to the ancestors there
instantly redeems the Pitrs.
101. I assume the form of Adi Kesava in Adikesavapltha.
I lead all the loving devotees of Visnu to Svetadvlpa.
102. T here itself near the Pancanada Tlrtha, in the
Marigalapitha that bestows all auspiciousness, I redeem the
devotees.
103. That is the greatest region of Visnu where I lead in
the form of Bindumadhava the devotees of Visnu who take
their bath in Pancanada.
104. Within a short time they attain the greatest salva­
tion—they who serve VIresvara in the great Pitha called
Paricamudra.
105. There, in the vicinity of Candresvara in Siddhesvaripltha,
spiritual powers can be attained within six months by those
who make themselves present there.
106. Ufcatana (magical power of expulsion) and other Siddhis
are obtained by many Sadhakas (spiritual practitioners) in
Yoginlpitha that bestows Yogasiddhi in Kasi.
107. There are many Pithas in Kasi at every step. But the
power of Dharrnesa Pitha is something unique and very excel­
lent.
108. It is there that these young parrots who were crying,
‘Save, save’ became the receptacles of pure knowledge due to
my good advice and instruction.
109. О son of Tarani (Sun-god), I shall never leave off
your excellent penance-grove from today, nor this Dharmesvara
Pitha.
ПО. О son of Ravi, see these parrots. They will be going
to my great city, with my blessings, seated in a divine aerial
chariot.
111. There, they will enjoy pleasures for a long time and
acquire the knowledge imparted by me. They are extremely
pure, due to your contact. They will attain salvation here.”
112. When the Lord of Devas said thus, a divine aerial
chariot comparable to the peak of Kailasa came there embel­
lished with Rudra-Kanyas.
113. Those pure birds assumed divine forms and took leave
of Dharma. They then went to Kailasa, riding in that vehicle.
 294 Skanda Purdna

CHAPTER EIGHTY

The Vrata Called Manorathatrtiya

Skanda said:
1. О Pot-born One, on seeing that wonderful incident
Jagadambika bowed down to the great Lord Sambhu, the destroyer
of the distress of those who bow down and said:

Ambikd said:
2. О great Lord, О Mahesvara, it is the greatness of this
Pith a that even brutish (non-human) creatures attained knowledge
that facilitates release from worldly existence.
3. Therefore, having understood the power of Dharmapitha,
О Dhurjati, I shall stay in the vicinity of Dharmesvara from
this day onwards.
4. I shall always enable the devotees of this Liriga, be they
men or women, to achieve the fulfilment of their desire.

Isvara said:
5. You have done well, О Goddess, in adopting and sup­
porting this Dharmapitha that enables good people to realize
their desires.
6. Only they are the enjoyers of all, only they are worthy
of being honoured by all, who adore you, О Visvabhuje, here.
7. О Visvabhuje, the bestower (cause) of the origin, sus­
tenance and annihilation of Visva (the universe), people all
over the world who worship you here, will become men of
pure souls.
8. If anyone performs devotional rites unto you on the
third lunar day (in the bright half of Caitra) called Manoratha
Trtlya, whatever he desires will be realized, due to my bless­
ings.
9. О beloved, whether it is a woman or a man, the devotee
who performs your Vrata realizes all desires and in the end
obtains (spiritual) knowledge.

Devi said:
10. О Lord, be pleased to tell this: What sort of Vrata is
 IV.ii.80.11-21 295

Manoratha Trtiya? What is the story? What is the benefit? By

whom has it been observed?

Isvara said:
11. Listen, О Goddess, О redeemer from worldly exist­
ence, I shall answer what has been asked by you. This Manoratha
Vrata is a greater secret than the greatest one.
a

12. Puloma’s daughter (i.e. Sad) formerly performed a

great penance in order to attain some desire, but she did not
get the benefit of the penance.
13. Thereupon, she worshipped me joyously with great
devotion. She had a sweet melodious voice and she worshipped
to the accompaniment of music with the secret (implied) therein.
14. 1 was extremely delighted by her song which was soft
and sweet; the Tala (beating the time), the setting, the Dhatu
(Tanas), Mana and Kala were excellent.
15. I said, “O Pulomaja, speak out the boon you wish to
have. I am delighted by this excellent song and the adoration
of the Lihga.”

Pulomaja said:
16. If the Lord of Devas is pleased, О Mahadeva, the
great beloved of the great goddess, fulfil the desire I do cherish.
17. May he be my husband, he who is honoured among
all Devas, is the most handsome among all the Devas, is the
most excellent one among the regular performers of sacri­
fices.
18. О Bhava, delighted that you are, grant me beauty as
desired, happiness as desired and span of life as desired.
19. Whenever with a hearty desire for happiness I do
have physical contact with my husband, let me have another
body after casting off that one.
20. О Bhava, О destroyer of worldly existence, let my
devotion to the adoration of the Linga be excellent, removing
old age and death.
21. Even at the departure of the husband, let me not
have widowhood even for a moment. О Mahadeva, but my
chastity shall not be violated.
 296 Skanda Parana

Skanda said:
22. On hearing this desire of Paulomi, the Lord, the
destroyer of Puras, became surprised for a moment. Smilingly
he said:

Isvara said:
23. О daughter of Puloma, you will have this desire that
you have cherished fulfilled through the observance of a Vrata.
Perform it, О lady, with the sense-organs controlled.
24. It will be fulfilled by the observance of Manorathatrtiya.
I shall describe the Vrata for the fulfilment thereof. Perform
it as recounted.
25. If that Vrata which yields great conjugal bliss is per­
formed, О girl, your desire shall definitely be fulfilled.

Puloma-Kanya said:
26. О Sarhbhu, О ocean of compassion, О bestower of
everything on the living beings who bow down, of what nature
is that Vrata? What is its efficacy . What deity has to be invoked
there?
27. When should it be performed ? What is the mode of
procedure?

On hearing these words, Siva spoke to her:

Isvara said:
28. О Paulomi, that splendid Vrata is to be observed on
Manorathatrtiya. Goddess Visvabhuja Gauri, having twenty arms,
should be worshipped.
29. Asavinayaka should be worshipped before the god-
uess by the observer of the Vrata. He is the bestower of boon
and grantor of freedom from fear with the gestures of his
hand. A rosary and sweetmeat are held in the hands.
30-35. On the eve of Caitra Sukla Trtiya, the devotee first
cleans his teeth. After the performance of the evening rites
(Sandhya prayers etc.) he should take a meal in moderate
quantity, not for full satiation. Controlling anger, curbing the
sense-organs, he should be pure, avoiding the touch of those
 IV. ii. 80.36-46 297

precluded from being touched and keep the mind fixed on

the deity. Then he should formally resolve to take up the
Vrata: ‘I shall observe the Vrata in the morning, О faultless
mother Visvabhuja. Please do be present there for the fulfilment
of my desire/ After succinctly stating and formally adopting
the Vrata, he should go to sleep at night meditating on aus­
picious things. The sensible devotee should get up early in the
morning and go through the essential daily routine. After
Sauca purificatory rites like Sauca and Acamana, he should
take up the tooth-brush twig of Asoka tree which is auspicious
and destructive of all grief. The day routine is duly concluded
and the excellent devotee conversant with the rules enjoined
shall take his bath again the evening. Wearing pure (fresh)
clothes, he shall perform the adoration of Gauri.
36-39. At the outset Vinayaka is to be worshipped with
the Naivedya offering of Ghrtapiira (sweetmeat) Then the
devotee worships Visvabhuja with excellent Asoka flowers. Asohavarti
(wick of Asoka twig), Naivedya offerings, incense of agallochum
etc. should be offered. The deity is smeared with Kumkuma
(saffron powder). Ekabhakta (single ball of rice) should be
then offered along with Asokavar ti lamp and charming Ghrtapuras.
Thus Caitra Trtlya passes off, О daughter of Puloma. The
devotee should observe the Vrata on all the Trtiyas beginning
with Vaisakha and ending with Phalguna. I shall describe the
twigs to be used as tooth-brush in the proper order:
40-42. I shall describe the objects used as unguent and
also the flowers. О Girl of auspicious Vratas, I shall describe
the Naivedya of Gananayaka and the goddess. I shall describe
the cooked food for Ekabhakta also. Listen to them for the
purpose of acquiring the desired benefit. The following twigs
arc to be used as tooth-brush (in those eleven months in due
order): Jam bu, Apamarga, Khadira, Jati, Chita, Kadambaka,
Plaksa, Udumbara, Kharjuri, Bijapurl and Dadiml. These are
the trees from which the tooth-brush twigs should be taken
by the persons observing the Vrata.
43-46. О girl, the unguent shall be as follows: Sindura
(saffron), agallochum, musk, sandal, red sandal, Gorocana,
Devadaru, lotus-seed, turmeric (for two months) and Yaksakardama.
If anyone or all of the previous are not available, then
Yaksakardama is recommended. This Yaksakardama is a favourite
 298 Skanda Purana

of Devas and is prepared as follows: Take two parts of musk,

two parts of saffron, three parts of sandal and one part of
camphor. After smearing with the unguent, the devotee should
worship with flowers. I shall mention those "also.
47-52. The flowers are Patala, Mallika, Lotus, KetakI, KaravTra,
Lilies, Rajacampa, Nandyavarta, Jati, Kumari and Karnikara. If
any flower is not available the leaf thereof can be used. If all
these flowers are not available, the devotee should worship
with some fragrant flowers that he can get.
In the month of Karttika the following can be jo y o u s ly offered
as Naivedya to the ’goddess along with Vighnesvara: Karambha
(flour mixed with curds), rice mixed with curds, gruel with
mango juice, Phanikas, Vatakas, milk pudding with sugar, rice
with green gram and ghee. In the month of Magha, Inderika,
Laddus, and the splendid Lampasika should be offered. In the
month of Phalguna, Mustika with sugar within and fried in
ghee should be offered as Naivedya. What is offered in ghee
should be used for Ekabhakta (single meal). A devotee offering
anything else as Naivedya or partaking of the same incurs downfall.
He is deluded.
53-54. The devotee should continue to worship thus for
a year, worshipping on the Trtlya of every month. In order
to complete the Vrata, the devotee should worship fire on the
ground repeating Jatavedasa Mantra and offering gingelly seeds
and clarified butter as well as monetary gifts. The devotee
performing the Vrata should offer one hundred and eight
Ahutis in accordance with the rules.
55. It is prescribed that the adoration is to be performed
in the night always; the meal is taken always at nights. This
Н о т а is also at night and Ksamapand (request for forgiveness)
is also at night.
56-61. Gaurl and Vinayaka are to be worshipped with these
two Mantras: “O mother accept this devout adoration of mine
along with that of Vighnesvara. Obeisance to you; О Visvabhuja,
fulfil my desire quickly. Obeisance to you, О destroyer of obstacles;
obeisance, О Asavinayaka. You do grant me my desire along
with Visvabhuja.” At the time of concluding the Vrata, the
following should be made over as gifts: a cot with cotton mattress,
pillow, a doll for holding the lamp and a mirror.
The presiding preceptor and his wife should be made to sit
 IV.ii.80.62-73 299

on the cot and the devotee observing the Vrata should joy­
ously honour them with garments, ornaments for the hands
and ears, sweet scents, sandalpaste, garlands and monetary
gifts. In order to make the Vrata perfect he should also give
a milch cow, objects of utility and pleasure, umbrella, foot­
wear and waterpot.
62-65. The Acarya should be addressed thus: “This Vrata
of Manoratha Trtlya has been performed by me. If it is deficient
or redundant, let it be perfectly balanced at your words (of
blessings).” Then the devotee takes leave of the preceptor and
the latter says, “So be it.” The devotee follows the preceptor
till the external boundary (of the village etc.). Gifts are made
to others also in accordance with the capacity of the devotee.
The night is spent along with the dependents in good humour.
On the CaturthI day in the morning, four boys and twelve
virgin girls are (to be) honoured with scented garlands and
fed duly. Thus this pure Vrata becomes complete.
66-68. For the sake of realizing one’s wishes this excel­
lent Vrata should be performed by all. A bachelor performing
this Vrata for a full year will clearly acquire a pleasing
wife belonging to a noble family. She will be closely following
his mental predilections. She will be chaste and redeem him
from the ocean of miserable worldly existence. A virgin will
get a husband rich and endowed with all good qualities. An
auspicious woman with a living husband will get sons and
unobstructed (continuous) happiness of the husband.
69-70. An unfortunate woman will become fortunate; a
poor one rich; a widow will never become a widow (in the
next birth); a pregnant woman gives birth to a son of long
life. A Brahmana will acquire learning which will confer all
luck.
71. By resorting (observing) to this Vrata a dethroned king
will regain his kingdom; a Vaisya acquires profit; a Sudra attains
all that he wished for.
72. A seeker after piety acquires piety; one desirous of
wealth will obtain wealth; a lustful man will get all that he
loves and a seeker of salvation, salvation.
73. By performing the Vrata of Manoratha Trtlya the devotees
shall certainly get whatever desire is cherished by them.
 300 Skanda Parana

Skanda said:
74. On hearing from Siva thus, Siva was delighted in her
mind. With palms joined in reverence, she asked Visvesa again:
75. “O Sadasiva, if the devotees perform this Vrata else­
where, how will they worship me and Asavinayaka?”

Siva said:
76. You have asked pertinently, О goddess, who dispel all
suspicious. О Visva, you are directly visible in Varanasi and as
such you should be worshipped there.
77. You will be worshipped along with Asa-Vinayaka who
fulfils all hopes and desires, who removes infinite number of
obstacles and seeks the auspiciousness of my holy place.
78-79. Those who perform this Vrata elsewhere should
fetch (all concerned persons) quickly, make obeisance to those
who are far removed and make them contented with (the
realization) of their desires. О Visva, they must make images
of gold of yours as well as that of Vighnesvara with gold more
in weight than five Krsnalakas (Rattis).
80. The devotee should make a gift of both the images at
the conclusion of the Vrata to the Acarya. If this Vrata is performed
(even) once, the performer of the Vrata shall become blessed
and contented.
81. Then, О Goddess, after hearing of this excellent Vrata,
Pulomaja performed it and realized her desire in the manner
she had wished m her heart.
82. Vasistha was obtained by Arundhati and Atri by Anasuya.
Dhruva, the most excellent of all sons, was obtained by Suniti
from Uttanapada.
83. The wretchedness and misery of Suniti vanished by
performing this Vrata again. The four-armed husband was acquired
by Goddess LaksmI, the daughter of the Ocean of Milk.
84. Why need more be told? О lady of excellent hips, if this
Vrata is performed by anyone, it is as though all the Vratas
have been performed by him.
85. A sensible man should listen to this meritorious story
with concentration of mind. He attains auspicious intellect
and gets rid of all sins.
IV.ii.81.1-10 301

CHAPTER EIGHTYONE

The Legend of Dharmesvara

Agastya said:
1. О Skanda, be pleased to tell me how the greatness of
the Dharma Tirtha was narrated by Lord Sambhu to the God­
dess. Have mercy on me.

Skanda said:
2. О subduer of the loftiness of Vindhya, О highly intel­
ligent one, listen. I shall narrate the origin of Dharma Tirtha
as explained by the Lord.
3. After killing Vrtra, Indra incurred the sin of Brahmana-
slaughter. Being distressed excessively, he asked his preceptor
the mode of expiation (of that sin).

Brhaspati said:
4. О king of Devas, if you are desirous of dispelling this
sin of Brahmana-slaughter which is usually very difficult to get
rid of, go to KasI protected by Visvesa.
5. О Sakra, except the great capital city of Visvesa, no
other great remedy for the sin of Brahmana-slaughter is seen
anywhere.
6. О enemy of Vrtra, go quickly to that place in Anandavana
where the head of Brahma fell from the tip of the hand of
Bhairava.
7. Reaching even the outskirts of Anandavana, О Sakra,
Brahma-Hatya (sin of Brahmana-slaughter) shall flee trembling,
without anyone to support (her).
8. KasI presided over by Visvesa, is the great destroyer of
other sins also of even great sinners.
*

9. О Satakratu (Indra, the performer of a hundred sacri­

fices), it is only in KasI that one gets liberated from great sins.
It is only in KasI that one gets liberation from the great worldly
existence, not other places.
10. KasI is the city of salvation; KasI dispels all sins. KasI
is very dear to Visvesa. Even heaven is not like KasI.
 302 Skanda Purana

11. Kasika, the illuminator of salvation, should never be

abandoned by one who is afraid of the sin of Brahmahatya or
by one who is afraid of the worldly existence.
12. If they cast off their bodies there, the seeds of the
Karmas of the creatures do not germinate because they are
burnt up by the eye of Siva.
13. О enemy of Vrtra, for the purpose of dispelling the
sin of the slaughter of Vrtra go to that famous Kasi and pro­
pitiate Visvesa, the bestower of salvation on all the world.

14. On hearing these words of Brhaspati, the thousand­

eyed Indra came hurriedly to Kasi, the destroyer of great sins.
15-16. After taking his bath in the north-flowing river
(Gariga) for the purpose of expelling the sin of Brahmahatya,
he went round Dharmesa and stood worshipping Mahadeva.
Sutrama (Indra) was engrossed in chanting the M aharudra
Mantra. He saw the Three-eyed Lord stationed in the middle
of the Liriga brightening the atmosphere with his own radi­
ance.
17. Again he eulogized many times with Rudra Siikta, as
mentioned in the Vedas. Thereupon Bhava came out of the
Linga, manifested himself
X
and said:
18. “O husband of Sad, I am pleased. Choose your boon.
О Suvrata (‘one of excellent Vratas), you have sought refuge
in Dharmapltha; what should be granted to you? Tell me quickly.”
19. On hearing these loving words of the Lord of Devas,
the Slayer of Vrtra said thus: “O omniscient one, what is it that
is not known to you?”
20. U rged by com passion for him, since he served
Dharmapltha, Isa created a Tlrtha there and said, “O Indra,
take your bath here.”
21. No sooner did Indra take his bath there than he became
endowed with divine fragrance. He regained his previous exquisite
splendour as the performer of a hundred sacrifices.
22. On seeing that miracle, Narada and other sages joyously
took their holy bath in Dharma Tlrtha, the dispeller of sins.
23. They offered libations to the celestial Pitrs and per­
formed Sraddha with great faith. With potfuls of the waters of
that Tlrtha they bathed Dharmesa.
24. Ever since then, that Tlrtha became famous by the
 IV.ii.81.25-36 303

паше Dharmandhu (Dharma Kupa). It is the greatest Tlrtha

that washes off sins like that of Brahmana-slaughter without
any strain.
25. Merely by taking bath in Dharmandhu, one gets a thousand
times as much benefit as is proclaimed to be the benefit of
a bath in Tlrtharaja (Prayaga).
26. In Dharma Tlrtha one obtains the same benefit as in
Ganga Dvara, Kuruksetra and in the confluence of Ganga and
the ocean.
27. In Dharmakupa that benefit is obtained which one gets
by taking holy dip in Narmada, in Sarasvati and in GautamI
(Godavari) when Guru (Jupiter) is in the Zodiac Siiiiha (Leo).
28. In the Dharmajalasaya, the same benefit is obtained
which one gets by taking a holy bath in the Tlrthas of Manasa,
Puskara and the ocean around Dvaraka.
29. Here the benefit is the same as in the holy spot Sukara
on the KarttikI day, in Gaurl Mahahrada (in Kedara) on the
Caitrl day and in Sankhoddhara on the day sacred to Visnu
(EkadasI day).
30. With the hope of receiving balls ol lice, Pitrs expect
men to take their holy dips in the two TIrthas, vi/. Ganga and
Dharmakiipa.
31. Great-grandfathers become elated in Phalgu Tlrtha near
Pitarnaha, and in Dharmakupa in front of Dharmesa.
32. After taking the holy dip in Dharmakupa and offering
the libations to the ancestors, what more can a man expect
to do to delight the Pitrs by going to Gaya?
33. In Dharma Tlrtha too the ancestors become pleased by
the offer of balls of rice as in Gaya, to the same extent, neither
less nor more.
34. They are blessed devotees of their Pitrs; the Pitamahas
are propitiated by them; they are the sons who become free
from indebtedness to the Pitrs in Dharma Tlrtha.
35. Due to the power of that Tlrtha Indra became sinless
instantly. After bowing down to the Lord of Devas, he went
to Amaravatl.
36. О Pot-born One, the greatness of Dharma Tlrtha is
unfathomable. Even by seeing one’s own reflection in that
Kupa (holy well) one shall obtain the benefit of the offer of
a Sraddha.
 304 Skanda Purana

37. A man need make the gift of only a Kakini there for
the delight of the Pitrs. He will have everlasting benefit due
to the power of Dharmapitha.
38. If a person feeds Brahmanas, ascetics or sages, he will
clearly obtain the benefit of a Vajapeya sacrifice* for everyone
of the particle of rice (they cat).
39. After reaching Amaravatl, Indra extolled in the pres­
ence of the heaven-dwellers the greatness of Dharmapitha in
Kasl.
40. Again he went to Anandakanana of Sambhu accom­
panied by the sages and the Devas and installed a Linga there.
41. This Linga is to the west of Tarakesa and is called
Indresvara. The world of Indra will not be far from men who
visit it.
42 To the south thereof is Saclsa installed by Sad herself.
By the worship of Saclsa women will have unparalleled con­
jugal bliss.
43. Near it is Raiiibhesa, the bestower of excessive happi­
ness and great prosperity. All round Indresvara is another deity
Lokapalesvara.
44 By worshipping it the Guardians of the Quarters can be
propitiated. T hey will bestow opulence. To the west of Dharmesa
is Dharanisa. He is glorified much. By visiting him one will
have courage in the kingdom, royal household etc.
45. To the south oi Dharmesa, the great (Linga) named
Tattvesa should be worshipped by men. By worshipping that
Linga the knowledge of truth dawns uninterruptedly.
46. The devotee should woiship Vairagyesa on the eastern
side of Dharmesa. By touching that Linga, the mind shall turn
away (from worldly inclinations).
47. Jnanesvaia Linga to the north-east is the bestower of
knowledge on all embodied beings. To the north of the splen­
did Dharmesvara Linga is Aisvaryesa.
48. By visiting it, men will attain opulence (as) mentally
desired. These Lingas, О Pot-born One, are the forms of
Pancavaktra (five-faced Lord Siva) (Dharanisa, Tattvesa, Vairagyesa,
Jnanesvara and Aisvaryesa).
49. A man should surely resort to these (Lingas). He attains
salvation. Another event that happened there itself, I shall
narrate. О sage, listen.
IV.ii.81.50-64 305

50. On hearing it a man can avoid being drowned in the

terrible ocean of worldly existence.
There is a great foot of Mountain Vindhya here named
Kadamba Sikhara.
51-52. There was a king named Durdama, son of Dama.
After the death of his father, he became the king. He had no
control over his sense-organs. Overwhelmed with lust he used
to abduct young women of the citizens. Intrinsically bad people
were his favourites and good people turned enemies.
53. He punished those who never deserved it. He was not
inclined to punish culprits who deserved it. He was in the
habit of hunting and was always in the company of hunters.
54-56. People who gave him sound advice were banished
from the country by him. Sudras were appointed as judicial
authorities and Brahmanas were taxed. He was contented with
the wives of others and remained aloof from his legally wed­
ded wives. He never worshipped Siva and Visnu, the Lords of
all, the dispellers of misery and all sins, the bestowers of all
desires, the very essence of the whole world
57. In regard to his subjects, the king named Durdama was
like another comet rising up suddenly for their utter destruc­
tion.
58. Once that king of sinful prosperity, addicted to vices,
entered forests along with hunters closely following a boar.
59. As luck would have it, that king Durdama riding on a
horse and arm ed with a bow, en tered A n an dakan an a
alone.
60. He saw the trees all round fruitless but they were extensive
and had plenty of shade. He felt his fatigue dispelled.
61. He was fanned for a moment as though by the trees
with the sprouts for the fans through excellent wind, fragrant,
cool and gentle.
62. On seeing that forest, the fatigue (of sin) congenital
with him vanished; only the fatigue due to hunting did not
subside (completely).
63. In the middle of the forest he saw a palace kissing the
sky above. It was the sole beautiful receptacle of great rods of
gems and jewels.
64. That king was highly surprised. He got down from the
horse. On reaching Dharmesamandapa he congratulated himself.
306 Skanda Purdna

65-68. ‘I am blessed. I am delighted. My eyes have be­

come blessed today. This very day is blessed since I espied this
piece of land.’
Further, due to the power of Dharmapltha h^ cursed him­
self for his previous association with the wicked people to the
exclusion ol good people.
He said: “Fie upon me who have been outraging all crea­
tures, who was an expert in afflicting the subjects harshly, who
under delusion, considered myself happy by the abduction of
other men’s wives and misappropriation of other men’s wealth!
Till today my life has been utterly futile. I have been de­
ficient in sanity. It is a pity that religious sacred spots like this
were not seen anywhere by me before.”
69. After cursing himself thus very much, he bowed down
to Lord Dharmesvara. King Durdama then mounted his steed
and went back to his kingdom.
70. Then he invited all the old hereditary ministers dis­
pensing with the services of all new appointees. He invited the
citizens too.
71-73. He bowed down to Brahmanas and allotted to them
ample means of subsistence. After establishing the subjects on
the righteous path, he crowned his son as the king. He pun­
ished those who deserved punishment and gave delight to
good people. Averse to worldly pleasures, he set aside even his
wives and went alone to Kasi, the city that enhanced welfare.
He propitiated Dharmesvara and in due course attained sal­
vation.
74. It is due to his visits to Dharmesvara everyday that the
uncontrollable Durdaina of such a (bad) nature became the
most excellent one among those who controlled their sense-
organs and in the end attained salvation.
75. Thus the greatness of Dharmesa has been narrated by
me in short. О Pot-born One, who can adequately compre­
hend the greatness of Dharmapltha?
76. He who listens to this narration of Dharmesa is the
most excellent one among men. He will instantly be rid of sins
committed ever since birth.
77. A sensible man will get this excellent narration of
Dharmesa recited particularly at the time of Sraddha among
Brahmanas. It causes satisfaction to the Pitrs.
rV.ii.81.78— IV.ii.82.8 307

78. A man of excellent intellect listening to this Dharmakhyana

even from a distance, will be freed from all sins. In the end
he will go to the palace of Siva.

CHAPTER EIGHTYTWO

Exploits of Amitrajit

Parvati said:
1. О Mahesana, the greatness of VTresvara is being heard.
Hundreds of persons have performed penances there and have
attained great Siddhis.
2. How did that excellent Linga manifest there in Kasi?
It is a quick bestower of spiritual powers. О Lord of the uni­
verse, narrate this unto me.

Mahesvara said:
3. Listen, О great goddess, to the great manifestation of
Vlresa, О Siva, on hearing which a man obtains a lot of merit.
4. There was a king named Amitrajit. He conquered the
cities of his enemies. He was endowed with Sattva quality and
was very righteous. He was always engaged in delighting his
subjects.
5. Fame was his asset; he was liberal in making gifts; he
was intelligent and considered Brahmanas as Devas. His hairs
always remained wet because he took valedictory baths after
the performance of sacrifices.
6. He was polite, versed in statesmanship, expert in all
activities. He had mastered all (ocean-like) lores; he possessed
good qualities and was a favourite of people of good qualities.
7. He was grateful; sweet in speech; averse to all sinful
activities; truthful in speech; abode of cleanliness; a man of
few words; he subdued his sense-organs.
8. In battlefield he resembled the god of Death in reful­
gence. In the assembly of the learned he shone as a learned
person; he was completely conversant with the amorous sports
 308 Skanda Purana

of lustful women; though young he was a favourite of the

aged.
9. He got his treasury increased foi use in pious acts. His
armies and vehicles weie plenty and well-equipped. He was
wise and a refuge unto good subjects.
10. He was endowed with steadfastness and courage; clever
in the awareness of the proper time and place; he honoured
all those worthy of honour always; he was free from
faults.
11. Dedicating his mind and thoughts to the pair of Vasudeva’s
feet, he ruled the kingdom without hostile elements and free
from all calamities like too much of rain, absence of rain etc.
12. With no one to transgress his command, he enjoyed
glory. He was devoted to Visnu and enjoyed pleasures after
dedicating them to Visnu.
13. There were many lofty shrines of Visnu in every mansion
in the kingdom of that king, the storehouse of great fortune,
О Siva.
14-22. In every house the sweet names of the Enemy of
Madhu were heard uttered by the tongues of women, chil­
dren, old men and even cowherds, e.g. Govinda, Gopa, Gopfila,
Gopi-jana-manohara (fascinating to the rowherdesses), Gadapani,
Gunatita (beyond all attributes), Gunadhya, Garudadhvaja (Gaiuda-
emblemed), Kes'ihrt (Killer of Kesi), Kaitabharati (enemy of
Kaitabha), Kamsari, Kamalapati, Krsna, Kcsava, Karijaksa (Lotus­
eyed), Kinasabhayanasana (destroyer of the fear of the god of
Death), Purusottama, Papari, Pundarikavilocana, Pita-kausekavasana
(clad in yellow silk), Padinanabha, Paratpara (greater than the
greatest), Janardana, Jagannatha, JahnavTjalajanmabhuh (origin
of the water of Ganga), Janminatn janma-harana (dispeller of
the births of all living beings), Janjapiikaghanasana (destroyer
of the sins of those who repeatedly utter the names), Srlvatsavaksas,
Srikanta, Srlkara, Sreyasaiiinidhi, Srirariga, Saingakodanda, Sauri,
A

Srtarhsulocana (Moon-eyed), Daityari, Danavarati, Damodara,

D urantaka (slayer of the wicked), D evakihrdayananda,
Dandasukesvaresaya (lying on the couch of Serpent King), Visnu,
Vaikunthanilaya, Banari, Vistarasravas (heard in every seat)
Visvaksena, Viradhari, Vanamalin, Venapriya, Trivikrama, Trilokisa,
Cakrapani, Gaturbhuja etc.
23-24. In every house, groves and groves of Surasa (Tulasi)
IV.ii.82.25-37 309

plants alone were seen. The sacred and wonderful activities of

the Consort of the Ocean-born Goddess were seen painted in
the pictures on the walls of the mansions. No other talk was
heard except (that about) the story of Hari.
25. Due to the fear of that king, Harinas (deer) that happily
roamed about in forests were not killed by hunters because
they had the name of Hari as a component part of their names.
26. Neither fish, nor tortoises, nor boars were killed by
even meat-eaters, because they were afraid of him.
27. On Harivasara (i.e. eleventh lunar day) even sucking
children did not drink breast-milk (of their mother) in the
kingdom of Amitrajit.
28. On Hari’s day (eleventh lunar day) even animals avoided
grazing grass. They were keen in observing fast. What then
will be the case of men?
29. While he was ruling the earth, on Harivasara great festivals
were celebrated by all the citizens.
30. Only one devoid of devotion to Visnu became worthy
of being punished with death or fine m the country of that
King Amitrajit.
31. In his kingdom even Sudras were stamped with the
marks of conch and discus after initiation into Vaisnava cult.
They shone like those initiated in Yajnas etc.
32. Everyday the auspicious rites performed by the people
who never yearned for the benefits thereof, were dedicated to
Vasudeva.
33. Excepting Mukunda, Govinda, Acyuta, Faramananda
(the heightest bliss) no one (other deities) was chanted about,
honoured or served by the people.
34. To that king Krsna alone was the greatest Lord; Krsna
alone was the ultimate goal; Krsna alone was the greatest kinsman.
35. While that king was ruling properly the kingdom, once
the venerable Narada came there to see him.
36. Adored by the king in accordance with the injunctions
with (curds mixed honey and water) Madhuparka etc. Narada
extolled that King Amitrajit.

N arada baid:
37. Seeing only Govinda in all living beings, О king, you
 310 Skanda Purana

are blessed; you have fulfilled your task; you are worthy of
being honoured by the heaven-dwellers.
38-39. О excellent one among kings, I have attained the
greatest purity after seeing you, who see the'entire universe
pervaded by that Lord who is Vedapurusa Visnu, who is Hari
the Yajnapurusa, who is the immanent soul of this universe,
who is the creator, protector and the destroyer of this world.
40. In the worldly existence that is transitory, there is only
one thing of great essence, the devotional fervour to the lotus­
like feet of the Consort of Kamala (Goddess Laksmi). It is the
bestower of everything.
41. All the objects of the world resort to that wise and
intelligent one who forsakes everything else and always resorts
to Visnu alone.
42. In the whole Cosmic Egg that is excessively change­
able, only he attains steadiness, he whose sense-organs have
been firmly attached to Hrsikesa.
43. One should resort solely to Acyuta after realizing that
youth, wealth and life are very fickle like a drop of water on
a lotus leaf.
44. Only he is always worthy of being saluted whose speech,
mind are pervaded by Lord Janardana. He is Janardana him­
self in the form of a man.
45. On this earth who is there who has not attained the
state of Purusottarna (Visnu, the best among men) by medi­
tating on the Consort of Goddess Laksmi with sincere Pranidhana
(deep mental absorption).
46. I have become delighted in all the senses and the mind
by this devotion to Visnu that you evince. I have decided in
mind to help you. О king, listen to what I say.
47-51. The daughter of a Vidyadhara, named Malayagandhini
was playing in the pleasure grove of her father. She was abducted
by Karikalaketu, a powerful Danava and son of Kapalaketu. It
is (proclaimed) that the marriage of the girl is to take place
on the next Trtlya. She is at present in Campakavatl, a city in
Patala. While I was returning from Hatakesa I was seen by her
with eyes filled with tears. After bowing down to me, she requested
thus.” Listen to it, О celibate one, О most excellent one among
sages. Karikalaketu, the wicked one, has abducted me from the
Gandhamadana Mountain after enchanting me (by his Maya),
 IV.ii.82.52-64 311

as I was absorbed in childish play. He cannot be killed with any

other weapon.
52. He is destined to die by the stroke (thrust) of his
trident, not otherwise, in battle. (Now) he is fearlessly asleep
here, after outraging the whole world.
53. If any man who is fully aware of what he does, kills this
wicked Danava by means of the trident given by me and takes
me back, it will be conducive to welfare.
54. If in this matter you are desirous of helping me, save
me from (he wicked Danava. О great sage, a boon too has
been granted to me by the goddess:
55-56. ‘An intelligent young devotee of Visnu, О dear
daughter, will marry you by the (next) Trtiya.’ Do something
yourself so that this statement (of the goddess) becomes true.
You be the main cause alone.” О king, at this instance of that
girl, I have come to you, who are an intelligent young man
engrossed in devotion to Visnu.
57. Hence, О king of mighty arms, go for the accomplish­
ment of the task. After killing that wicked Danava, bring back
the splendid (girl) MalayagandhinI quickly.
58. That Vidyadhara girl will manage to live on seeing
you, О king. Without any (extra) effort she will cause the
death of the wicked one through you, at the instance of Parvatl.

59. On hearing these words of Narada, King Amitrajit

experienced a thrill raising the hairs on the body in regard to
that Vidyadhara girl.
60. He asked him (the sage) the means to go to Campakavatl.
О Daughter of the Lord of Mountains, that king was thus told
by Narada again.
61. “On the full-moon day, О king, go quickly to the ocean.
Seated on the boat you will see the divine Kalpa tree stationed
in a chariot.
62. There you will see a celestial lady seated on a divine
couch singing in a sweet voice the following Gatha (verse set
to music) holding the Vina.
63. ‘A Karma, whether good or evil, done by one will
certainly get its consequence experienced by the same person
guided by the (invisible) thread of fate.’
64. After singing this Gatha, she will instantly dive into the
312 Skanda Purana

deep ocean along with the chariot, tree and conch.

65. Your Highness should unhesitatingly follow her into
the great ocean quickly from the boat, eulogizing Yajnavaraha.
66. Thereafter you will see the beautiful cit^ of Campakavatl
in Patala along with that girl, О king.”
67-68. After saying thus, О goddess, the son of the Four­
faced Lord (Brahma) vanished. The king reached the ocean
and saw everything as it was described. He entered the ocean
and reached that city. The Vidyadhara girl too became the
guest of his eyes (was seen).
69-71. A girl was seen by that king, who appeared to be
the sole glory of the beauty of all the three worlds. He thought
for a short while: ‘Is this the deity of Patala created by Visnu,
the enemy of Madhu, for according festivity for my eyes? It
is the very splendour of the Moon created completely differ­
ent from the creation of Brahma probably due to the fear of
Rahu and the New Moon. She stands here in the guise of a
young woman having nothing to fear from anywhere.’ After
reflecting thus the king went near her.
72-75. The girl, saw that excessively handsome king with
broad chest on which a TulasI garland was seen hanging down.
The pair of his excellent arms was marked with the figures of
conch and discus. The two rows of his teeth were bright and
sparkling as though they had been washed clean by the nectar
of the letters constituting the names of Visnu. He himself was
like a tree growing out of the seed of the devotion to Bhavani
having the guise of a man and laden with the fruits of cher­
ished desires. On seeing him she experienced horripilation
caused by delight. The girl stepped down from the swinging
couch with the shoulders stooping down due to bashfulness.
Controlling the tremor, she spoke thus to the king:
76-78. “O handsome-featured one, who may be you? It
appears as though you have entered the very abode of the god
of Death. You have upset my mental feelings, ill-fated that I
am. The wicked Danava, Kaiikalaketu is of hard features. He
has frequently outraged the three worlds and he cannot be
killed by the weapons of his enemies. О handsome one, as
long as he does not come back stand well-concealed in the
deep and spacious armoury.
79-80. Due to the boon of Uma, he is not competent to
 IV.ii.82.81-93 313

violate my modesty as a virgin. The vicious one desires to

marry me the day after tomorrow, the next Trtiya. Due to my
curse, his life has practically come to an end. О young man,
do not be afraid of him. His work will be over ere long.”
81. On being advised thus by the Vidyadhara girl that
warrior ol mighty arms stayed concealed in the armoury awaiting
the arrival of the Danava.
82. In the evening that Danava ol terrible features re­
turned wielding in his hand the trident that instilled fear into
even the god of Death.
83. The ferocious Danava roared on his arrival with his
voice resembling the rambling sound of the clouds at the time
of universal annihilation. He rolled his eyes in his inebriation
and spoke to the Vidyadhari thus:
84. “O lady of excellent complaxion, accept these jewels.
With your marriage day after tomorrow, your virginity is com­
ing to an end.
85-87. О fair lady, I shall be giving ten thousand slave
girls to you in the morning, all very charming. They are Asuris,
Surls, Danavis (and of other classes). Besides them there will
be hundred each of Gandharvls, Nans (human being) and
Kinnaris and six hundred each of Vidyadharis, Nagis and Yaksinis.
There will be eight hundred Raksasis and a hundred excellent
celestial women. О lady of pure thoughts, these will be your
servants.
88. As my wedded wife here, you will be the owner of the
entire assets and possessions of the Guardians of the Quarters
in their abodes.
89-92. Being married to me, you will enjoy all divine pleasures
in my company. Oh, when will the day after tomorrow dawn
when the rite of marriage is to take place? It will be full of
a series of happiness arising from the intimate contact and
touch of your limbs. Day after tomorrow I shall be getting the
greatest thrill. It would have been more if the day was nearer.
Day after tomorrow I shall be fulfilling all my desires cher­
ished in my heart for a long time. О Fawn-eyed One, I shall
make you the sole mistress of all my opulence spread over all
the three worlds acquired by me after defeating in battle all
the Devas beginning with Indra.”
93. After prattling thus, that demon who was in great
314 Skanda Purdna

intoxication due to the tasting of human flesh and suet, went

to sleep without fear, keeping the trident in his own lap.
94-97. Recollecting the boon of Gaurl aned observing that
the fearless demon was out of his senses and in deep sleep,
the Vidyadhara girl called that excellent king exquisitely handsome
in every limb and soundly protected by his devotion to Visnu.
She even muttered within herself, “Dear Lord.” Taking away
the trident from the lap of the demon, she said: “Take this;
kill him quickly.” On hearing this, King Amitrajit whose lustre
was akin to that of the rising Sun, took the trident from the
girl. The king of powerful arms joyously shouted, according
freedom from fear to the timid girl.
98-99. Fearlessly, he kicked the demon with his left foot,
remembering within his mind the discus-bearing Hari, the
protective jewel of the universe. He said “O wicked flesh-eater,
get up. Fight with me you who desire to outrage the modesty
of a virgin. You are my enemy but I do not want to kill you
while asleep.”
100-103. On hearing this, that Danava got up in great ex­
citement and said again and again, “My dear beloved, give me
the trident.” He then continued: “Who is this fellow that has
entered the abode of death? With whom is the ultimate killer
(god of Death) angry? Who has fallen within my vision? This
insignificant puny man will not be even competent to scratch
my itching powerful arms. О fair lady, of what need then is my
trident? Do not be afraid. See my fanciful sport. This fellow
will now be my morsel. He has been sent as a present unto me
by Kala (god of Death) himself afraid of me.”
104. After saying this, the king was quickly hit in his chest
as hard as rock, by the Danava, with a blow of his fist with full
force.
105. The hard-chested king well-protected by the Discus­
bearing Lord, did not experience even the least pain; on the
other hand it pained his (Demon’s) hand.
106. Then hit by the infuriated king with a blow from his
outstretched hand on his face, the demon’s head shook. He
fell down on the ground but soon got up.
107. Summoning up courage the excessively powerful de­
mon then said:
 IY.ii.82.108-122 315

D anava said:
108. It is known that you are not a human being. You are
the Four-armed Slayer of Danavas, who has come here in the
form of a man after getting a loophole, in order to kill me.
109. О Madhubhid (‘Slayer of Madhu’), you (really think
you) are powerful. Kindly do this much. Keep aside this great
trident and fight with me with your own weapons.
110. Powerful (demons) Kaitabha and others were never
killed by you in battle through your power. They were deceit­
fully killed by you in fraudulent disguise.
111. You took the form of a human dwarf and sent Bali
to Patala. Hiranyakasipu was killed by you by assuming the
form partly human and partly beastly.
112. The Ruler of Lanka was felled down by you in the
form of one with matted hairs. Kamsa and others were killed
by you who had taken the guise of a cowherd.
113. In the form of a woman you cheated the Asuras and
took away the Sudha (divine ambrosia). Sankha and many
others were killed by you in the form of aquatic animals.
114. О you foremost among Mayavins (deceivers), О knower
of the vulnerable points of everyone, I am not at all afraid of
you if only you will leave off this trident.
115. Or, of what avail are these piteous utterances worthy
of only cowherds? you will not abandon the trident and I shall
not defeat you in the battle.
116. Indeed this embodied one has to die this morning.
Better that it is at your hands, be it through strength or through
deceit.
117. This Vidyadhari girl has not been defiled by me. She
is chaste. She should be considered to be Goddess LaksmI
herself, guarded by me for your sake.”
118. After saying this, the Danava hit him with a blow of
his left hand that could even shake a big mountain.
119. In the course of the fight the king endured that blow
on the chest, but balancing the trident in his hand he aimed
at his chest.
120-122. The king of powerful arms hit him and he died
instantly. After killing the demon Kankalaketu thus, he spoke
to the Vidyadhara girl who was watching with hairs rising up
due to delight: “O lady of exquisites hips, at the instance of
 316 Skanda Purana

Sage Narada I have carried out your desire. О lady who are
aware of what has been done, tell me what (more) shall I do
now.” On hearing these words of the king of magnanimous
mind, she said:

Malayagandhini said:
123. О liberal-minded hero. О my life-saving medicine,
why do you ask me? I have already been bought by you with
your own life at stake. I am the undefiled daughter of a noble
family.

124. While the girl was saying so, Sage Narada habitually
roaming about as he pleased came there unexpectedly from
the world of gods.
125. On seeing the excellent sage, they two were delighted.
They bowed down their heads and were blessed by the sage.
126. They were sprinkled (with water) by Narada after
they had gone through the rite of clasping the hands (merrying).
After the auspicious rite was over, they went along the path
pointed out by Narada.
127-128. Accompanied by Malayagandhini, King Amitrajit
reacTied the city of Varanasi where auspicious ceremonies had
been arranged by the citizens. The king entered that city, the
mere sight of which enables wise man to avert the downfall
into a hell.
129. The king entered that city where even India and oth­
ers do not get free access and which causes the attainment of
salvation.
130' That king entered the city KasI remembering which
a man averts the contingency of being contaminated by sins
and which is desired by all the three worlds.
131. That Lord of subjects entered that KasI, on entering
which a man is never assailed by even great sins.
132. Seeing the glory and opulence of KasI from afar, that
Vidyadhara girl censured the heavenly world and even the city
in Patala.
133. That newly wedded girl was not delighted on getting
Amitrajit as her husband as much as when she saw KasI, the
wonderful abode of the highest bliss.
IV.ii.82.134— IV.ii.83.2 317

134. Considering herself blessed, that lady of great mental

ability acquired the greatest delight through her husband and
(staying in) Kasl.
135. Attaining Malayagandhini as his wife, King Amitrajit
resorted to love with predominance of piety and so obtained
the most excellent happiness.
136. That queen, loyal to her husband and desirous of a
son, once sincerely submitted to her husband engrossed in
devotion to Lord Visnu.

The Queen said:

137. О king, if there is the consent of my husband. I shall
take up the great Vrata of Abhlsta Trtiya that fulfils the cher­
ished desire for a son.

The King said:

138. О queen, tell me. Of what nature is the Vrata of
Abhlsta Trtiya? What is the deity to be worshipped therein?
What is the benefit of the rite?
139. If a woman, without being permitted by her husband
were to perform Vrata etc., she will become miserable if she
lives, and will go to hell if she dies.

140. On being requested thus by the king, the queen began

to narrate the mode of performing that Vrata along with its
secret principle.

CHAPTER EIGHTYTHREE

Manifestation of Viresvara

The Queen said:

1. О king, pay attention. I shall describe the actual mode
of performing this Vrata, its benefit and the desired deity.
2. Formerly this Vrata was recounted by Narada, the son
of Brahma, to Rddhi, the wife of Kubera, of glorious coun­
tenance who was desirous of a son.
 318 Skanda Purana

3. It was duly performed by that goddess and the son

Nala Kubara was born. Due to this Vrata sons have been ac­
quired by many other women too.
4. Gauri conversant with the mode of the rite should be
duly worshipped along with the child sucking the breast milk
with upturned fare.
5-10. On the third day in the bright half of MargasTrsa,
the devotee places a pot upon which a copper pot is placed.
This copper pot is (to be) filled with rice grains. A cloth,
new, untorn and coloured with turmeric is to be placed
(as a cover) on the copper pot. It will be of very fine
texture. A splendid lotus blossomed by the rays o f the Sun
is placed upon it. An idol of Brahma made of four gold
coins (eighty Rattls) is placed on the pericarp of the lotus
and is adored devoutly with jewels, silk clothes etc., flowers
of various kinds, and with sweet fruits such as oranges
etc., sandalpaste and other fragrant substances, cam phor
and musk, Naivedya offerings such as milk pudding etc.,
and sweetmeats of diverse shapes and sizes and with incense
in which Agallochum is prominent. At night the devotee
and his people should keep awake in a flower-bedecked
pavilion keeping the sleep away perform ing great festivities.
11-15. In the sacrificial pit a Hasta in diameter the Brahmana
conversant with Mantras should consign into the fire full-blown
thousand lotuses after soaking them with ghee and honey repeating
the Mantra Jdtavedase.
He should make the gift of a newly calved, tawny-coloured,
well-behaved milch cow to the preceptor, with befitting orna­
ments. After devoutly observing the fast, the couple will wear
fresh clothes.
In the morning of the CaturthI day, the joyous couple should
honour the preceptor with clothes, ornaments, garlands and
monetary gifts. The idol with all the requisite appurtenances
should be given to the Acarya. The couple observing the Vrata
should repeat this Mantra.
16. “O creative energy! О Goddess conversant with the
mode of creation of the universe and creating diverse things!
Propitiated by th s splendid Vrata, grant us a son who will
continue the lineage.”
17. A thousand Brahmanas should be fed with great devotion.
 IV .ii.8 3 .1 8 - 3 0 319

(The Vrata-observing couple) should break the fast with the

remaining food.
18. О king, it is thus that I wish to observe the Vrata along
with you. Do this favour unto me for the sake of the acqui­
sition of the desired benefit.

19. The excellent king heard this with great delight in his
mind. О sage, the Vrata was duly observed and she became
pregnant.
20 22. Gaurl who was propitiated with devotion was re­
quested by the pregnant woman: “O Maharnaya, grant me a
son born of a part of Visnu. As soon as he is born, he will go
to the heaven and return here. He will be a great devotee ol
Sadasiva and become well-known in the entire world.
Without being led at the breasts, he will instantly be a six­
teen year old boy. О Gauri, make if possible that such a son
is born to me.”
23. The words “So it will be” were uttered by MrdanI who
was much pleased with the devotion. In due course she gave
birth to the son with the Mula star at his nativity.
24. Even as she lay in the lying-in-chamber she was in­
formed by the ministers, her well-wishers, “O queen, if you
seek (the well-being of) the king abandon the son born under
the malignant star.”
25. On hearing the words of the ministers she who con­
sidered her husband as her deity and who was wise in follow­
ing what is expedient, abandoned the son who was acquired
in that manner.
26-30. She summoned the nurse. The queen spoke this
to her, “There is the Matrka deity named Vikata in the great
Pancamudra Mahapltha. Dear nurse, place this child in front
of her and submit thus, “ This child is granted by Gaurl. He
has been placed in front of you by the queen who desires the
well-being of the husband and who has been urged by the
ministers.” The nurse listened to the speech of the queen. She
placed the child, gracefully shining like the inoon, in front of
Vikata and went home. Then Goddess Vikata summoned the
Yoginis and said, ‘Take the child immediately before the Matrgana
(group of Mother-deities) and do as they bid you do. Protect
the child with great effort.”
320 Skanda Purana

31-34. At the instance of Vikata, the Yoginls went through

the sky and took him to the place where Brahml and other
Mothers were. The Mothers are Brahman!, Vaisnavi, RaudrI,
Varahl, Narasimhika, Kaumari, Mahendrl, Camunda and Candika.
The group of Yoginls bowed down and placed in front of the
Mothers that boy who had the lustre of the Sun. On seeing the
beautiful boy sent by Vikata, they simultaneously asked the
child, “Who is your father? Who is your mother?”
35-39. On being asked by the Mothers thus he did not say
anything. Then the group of Mothers said to the great Yoginis:
“This (boy) is marked with excellent characteristics. He de­
serves a kingdom. О Yoginls, he should be taken back to that
place without delay, where the great goddess Pancamudra, the
bestower of desires, stays. By resorting to her the glory of
salvation does not remain far away from man.
There is salvation at every step, everywhere in Kasf, the
c reator of auspiciousness. Still that Pltha is specially the cause
of all spiritual powers. By resorting to that Pltha and due to
the great blessings of Visvesvara, Siddhi shall accrue to this
child having the shape and size of a sixteen-year old boy.”
40-41. Thus with the blessings of the group of Mothers
the boy was instantly brought to the Mahapitha marked with
the five Mudras at the instance of the Mothers. Thereafter
from the heaven he came here to Anandakanana and performed
an extensive penance of divine quality.
42. Umadhava (Lord Siva) became pleased with the very
severe penance of that prince of steady mind and sense-
organs.
43. Sankara manifested himself to him in the form of a Linga
and said, “I am pleased, О son of a king; speak out the boon
(you will have).”

Skanda said:
44-45. Seeing the Linga consisting of speech (Vedas) with
all rediance, standing before him penetrating through the
seven nether worlds, due to the blessing of the Supreme Almighty,
he bowed down lying on the ground like a log of wood and
eulogized Dhurjati joyously through the Suktas (hymns) with
Rudra as their deity—the Suktas he had repeatedly practised
in the previous birth.
 IV.ii.83.46-59 321

46. Then Lord Mahesvara, the bull-emblemed Lord of

Devas became pleased with his penance and said:

Devadeva said:
47. Choose a boon. By means of the penance performed
by you, your tender body has been subjected to pain by you
though still a boy in body. My mind has been captivated hence.

48. On hearing the repeated speech of Siva urging him to

accept the gift of a boon, he became delighted experiencing
horripilation. He requested for the boon.

K um ara said:

49-52. О Mahadeva, О Lord of Devas, if a boon has to

be granted to me, Your Lordship shall stay here always allevi­
ating the distress due to the worldly existence. О Sambhu, do
favour the devotees by granting what they desire, even as you
are stationed in this Liiiga. They will get their desires realized
even without showing the ritualistic Mudras etc. О Lord, you
grant the great Siddhi to those who merely visit, touch and
bow even without chanting the Mantras. You must bless always
those who are devoted to this Liriga mentally, verbally and
physically. This is my boon.

On hearing about the boon he wished to have the Lord in

the form of the Liriga said:
53-55. “O Vlra, let what you, the son of a devotee of
Visnu, said, be real. Since your father King Amitrajit is a devotee
of Visnu, you are born with a part of Visnu. You are son of
one who is engrossed in devotion to me also. After your name
this Liriga will be known, О Vira, as Vlresvara Liriga. At KasT
it will bestow the cherished desires of the devotees, nay all that
they think of. From today, О Vlra, I shall stay in this Liriga
always.
56. Undoubtedly I shall grant great Siddhi unto those
who resort to me. But no one will understand my greatness
in the Kali age.
57-59. He who understands fortunately, will obtain the
great Siddhi. Whatever Ja p a is performed, Н о та is offered
 ш Skanda Parana

gifts are donated and deities adored and pious works such as
renovation o f dilapidated shrines etc. done, all these cause
everlasting benefit.
As for you, you will attain the kingdom inaccessible to all
other kings, enjoy pleasures of unlimited extent and in the
end will attain Siddhi.
The city of Vaianasi is the most beautiful one in the entire
world.
60-64. There, the confluence of the rivers Asi and Gariga
is meritorious. Above that the HayagrTva Tlrtha is more meri­
torious. It is here that Visnu in the form of the horse-necked
god accords what the devotees yearn for. Gaja Tirtha is better
than Hayagriva Tlrtha. It is here that one obtains the benefit
of the gift of elephants, merely by taking a holy bath.
Kokavaraha Tlrtha is more meritorious than Gaja llrtha. By
worshipping Kokavaraha people will cease to take births.
Dilipa Tirtha in the vicinity of Dilipesvara is more excellent
than Kokavaraha. It dispels sins immediately. More than this
is the Sagaratirtha in the vicinity of Sagaresa.
65-69. By getting himself immersed therein, a man averts
getting immersed further in the ocean of misery. More aus­
picious than Sagara Tlrtha is the Saptasagara Tirtha, by taking
the holy dip where a man attains the merit of taking the holy
bath in all the seven seas. Better than Saptabdhitirtha is the
Tirtha well-known as Mahodadhi. An intelligent man who takes
his holy bath there at least once, burns the great ocean of sins.
More meritorious than this is the Caura Tirtha in the vicinity
of Kapilesvara. Sins of stealing gold etc. shall perish by taking
a holy bath there. Harnsa Tirtha in the vicinity of Kedaresvara
is more worthy of adoration. There I lead the embodied beings
to Brahman in the form of a Harnsa (Swan).
70. Beyond that is the highly m eritorious Tirtha of
Tribhuvana-Kesava. Men who take bath there do not enter the
mortal world.
71. More than that is the Govyaghresvara Tirtha where
both of them (Cow and Tiger) attained Siddhi by eschewing
their natural enmity.
72. О Vira, more excellent than this is the holy spot
named Mandhatr Tirtha where that king (i.e. Mandhata) at­
tained the position of an Emperor.
I V .ii.8 3 .7 3 - 8 5 323

73. More meritorious than this is the Mucukunda Tirtha.

A man who takes his holv bath there is never attacked by
enemies.
74. Prthu Tirtha is a greater and higher means of all wel­
fare than that. A man who visit Prthvlsvara there, will become
Lord of the earth.
75. More than that is the highly Siddhi-bestowing Tirtha
of Parasurama, where the son of Jamadagni became liberated
from the sin of killing Ksatriyas.
76. Even today a sin due to the murder of a Ksatriya perishes
by means of a single bath performed knowingly or unknow­
ingly.
77. A Tirtha that causes welfare better than that is indeed
that of Krsna’s elder brother, where Baladeva became liber­
ated from the sin of murdering a Suta (narrator of Puranas,
Rom aharsana).
78. The Tirtha of King Divodasa of excellent intellect, is
also there. A man who bathes there at any time does not slip
from knowledge till the end.
79. A great Tirtha better than that is destructive of all sins.
It is there that Bhagirathl stands visible directly in the form
of an image.
80. If one takes the holy bath in the Bhagirathl Tirtha,
offers Sraddha with a correct knowledge of its procedure and
makes gifts to deserving persons, he will never be in a womb
again.
81. О Vlra, Harapapa Tirtha is also on the banks of
Bhagirathl. By taking the holy bath there, multitudes of great
sins become destroyed.
82. A man who visit Nispapesvara Linga there becomes
rid of sins, О Vlra, at that very instant (of visiting the Linga).
83. Dasasvamedha Tirtha is considered more excellent
than that. By taking the holy dip there, one attains the benefit
of ten Asvamedhas (horse-sacrifices).
84. They call Bandl Tirtha a better bestower of auspi­
ciousness, О Vlra. By taking bath there, the man will be lib­
erated from the worldly bondage.
85. Formerly many Devas were imprisoned by Demon
Hiranyaksa. They were fettered too and they eulogized Jagadambika
(Mother of the universe).
 324 Skanda Parana

86. The Mother of the universe, who was bowed to by

those Devas who had been freed from the fetters is being sung
about since then as Band!. Even now she is prayed to by men.
87. Band! Tirtha that breaks great fetters is there itself.
One who bathes there is liberated from all bonds of Karmas.
88. О king, Banditlrtha in the city of KasI is highly excel­
lent. Л man who bathes there will attain salvation due to the
blessings of the goddess.
89. More excellent than that is well-known as Prayaga Tirtha
where Prayagamadhava is the bestower of the benefit of all
Yagas.
90. Ksonl-Varaha Tirtha is a better bestower of auspicious­
ness than that. A man who bathes there is never born in brutish
(non-human) species.
91. Kfilesvara Tirtha is greater and more excellent than that.
Kali and Kala do not affect and torment the excellent man who
bathes there.
92. There itself is Asoka Tirtha, more auspicious than that.
A man who bathes there never falls into the ocean of misery.
93. C) son of the king, purer than that is the Sukra Tirtha.
The excellent man who bathes there is not reborn through
semen virile.
94. Better merit-bestowing than that is the excellent Bhavanl
Tirtha, О king. If one takes bath there and visit Bhavanl and
Isa, one is never reborn.
95. Prahhasa Tirtha is well-known as the bestower of auspi­
ciousness on men more than that. It is in front of Somesvara.
One who takes bath there is never born into a womb.
96. Beyond it is the Garuda Tirtha destructive of the poison
of worldly existence. After adoring Garudesa and taking bath
therein one does not meet with an occasion to feel sorry.
97. О Vlra, beyond that is the meritorious Brahma Tirtha
in front of Brahmesvara. By taking his holy bath there, a man
attains Brahrnavidya.
98. Beyond it is Vrddharka Tirtha and thereafter is Vidhi
Tirtha. A man who bathes there proceeds to the world of Ravi
(Sun) free from impurities.
99. Thereafter is the Nrsimha Tirtha that averts great fear.
Why should one be afraid of even Kala (god of Death) after
bathing there?
 IV.ii.83.100-114 325

100. Batter bestower of merit than that on men is the

Citrarathesvara Tlrtha. If one takes bath there and makes gift,
one does not see Citragupta.
101. Beyond that is the meritorious Dharma Tirtha sta­
tioned in front of Dharmesa. One shall be free from indebt­
edness to ancestors after performing Sraddha etc. there.
102. Beyond it is the Visala Tirtha free from impuiities
and the bestower of extensive benefit. Having bathed there
and visited Visalaksi, one is never reborn in a womb.
103. Jarasandhesa Tirtha is in the vicinity of Jarasandhesa.
One who bathes there never becomes deluded by the afflic­
tions of the fever of worldly existence.
104. Beyond that is the Lalita Tirtha that augments <on-
jugal bliss. If one bathes there and adores Lalita one never
becomes poor and miserable.
105. Beyond it is the Gautami Tirtha that washes off all
sins. After bathing there and offering balls of rice (to the
Manes) one never bewails anything.
106-112. (There is) a series of Tirthas beyond it, viz.
Gaiigakesava Tirtha, Agastya Tirtha, Yogini Tirtha, Tnsandhyakhya
Tirtha, Narmada Tirtha, Arundhateyaka Tirtha, Vasistha Tiitha,
the excellent Markandeya Tirtha. All these Tirthas are the
bestower o( merit. The latter is more (efficacious) than the
former (preceding). Then there is the excellent Tirtha named
Khurakartari. By performing Sraddha and other rites a man
will get lid of sins. Beyond it is the saintly King’s Tirtha named
Bhagiratha Tirtha. It accords excessive merit. If anyone makes
the gift of even the least of things there, it becomes everlast­
ing in benefit even at the close of the Kalpa. More than these
Tirthas, more than the three crores of Lihgas, О Vira, this
VIresvara Linga will be extremely excellent. If a man bathes in
the Vira Tirtha and worships Viresa, it is as though he has
bathed in all these Tirthas, and not otherwise. If anyone worships
VIresvara Linga at night it is as though three crores of Liiigas
have been worshipped by him here.
113. VIresvara Linga should be assiduously resorted to by
the person who wishes for LaksmI, the bestower of salvation
as well as worldly pleasures.
114. If a man performs a single act of Jagarana (keeping
awake at night) and worships Viresa on the fourteenth lunar
 326 Skanda Purana

day, he does not take the body consisting of the five elements.
115. This Liiiga should always be worshipped by those who
have attained Siddhis as well as those who wish for Siddhis,
because it causes the realization of all desires pertaining to
this world as well as the other world.
116. If a man bathes Viresa with Pancamrta, he will attain
the merit of a crore of pots of Pancamrta bath for each moment’s
duration.
117. There is no doubt in this that with a single flower
offered to Viresa one will get the benefit of offering a crore
of flowers elsewhere.
118. No doubt or hesitation need be felt in this regard
that by offering a single Ahuti in the vicinity of Viresvara, one
will attain the benefit of a crore of Homas done perfectly.
119. Even the least thing offered to Viresa gives inex­
haustible benefit. In the Naivedya (food offering) the devotee
gets the benefit of offering a crore of lumps of boiled rice for
every lump that he offers.
120. If anyone repeats Maharudra Mantra once or makes
someone else repeat it once in the presence of Viresa, cer­
tainly he will attain the benefit of repeating Rudra Mantra a
crore of times.
121. Whatever is performed by men observing Vratas such
as the rite of Vratotsarga etc. (formal concluding rite after observance
of vows etc.) will undoubtedly increase by a crore of times.
122. If the devotee performs eight Namaskaras (prostra­
tions) in front of Viresvara, he will obtain the benefit of eight
crores of Namaskaras. There is no doubt about this.
123. О VIra, with my favour this Viresvara Linga shall be
the abode (cause) of all riches. There is no doubt about it.
124. Even as they are alive, by my behest, men will have
knowledge, entitled Taraka (the redeemer). Hence this Linga
should be resorted to by those who seek auspiciousness.”
125-127. On hearing this, the heroic son of Amitrajit said
again after bowing down to the Lord of Devas with fully realized
desires: “O Lord of Devas, all these TIrthas have been narrated
to me. О Lord, be pleased to recount other TIrthas too. Kindly
narrate the TIrthas beginning with Adikesava and concluding
with Bhaglratha Tlrtha. On hearing about these a man becomes
free from sins.”
 IV.ii.83.128— IV.ii.84.9 327

128. On hearing this speech (request) of the prince, Mahesana

began to recount the Tlrthas in Gaiiga.

CHAPTER EIGHTYFOUR

Tlrthas from the Confluence o f Cangd and Varana up to

M am karri ikd

Skanda said ■

1 О Brahmana, listen how Sthanu (Siva) created a holy

spot by means of the meritorious confluence of Ganga and
Varana.
2. A person who takes his holy bath in that confluence
and worships Sahgamesa, shall never again meet with the contact
of a mother’s womb.
3 The Tlrtha called Padodaka is there. It is there that
the Lord wielding Sarnga bow (i e. Visnu) washed his feet at
the outset as soon as he came from Mandara.
4. On the Vyallpata day (New-Moon day on Sunday etc.)
the devotee should perform all the rites such as offering water-
libation in Visnupadodaka Tlrtha He will never have any return
to the worldly existence.
5. A person who bathed in Padodaka Tirtha and wor­
shipped Kesava becomes an excellent man rid of the residence
in Samsara.
6. That spot in Kasi has been pointed out by Brahmanas
as Svetadvipa. After acquiring merit there, the devotee shall
become lord of Svetadvlpa.
7 Beyond Padodaka Tirtha is the Tirtha called Kslrabdhi
(Milk Ocean). One who acquires merit there will stay on the
shore of the Milk Ocean.
8. To the southern side of Kslroda is the excellent Sahkha
Tlrtha. A man who takes his bath there, will certainly become
lord of the treasures, Sahkha etc.
9. Behind Sahkha Tlrtha is the excellent Cakra Tirtha. By
getting immersed in the waters of that Tirtha, one averts fall
328 Skanda Purdna

into Samsaracakra (cycle of worldly existence).

10. Beyond that is Gada Tlrtha that is destructive of the
ailments of worldly existence. By performing Srjjddha etc. there,
one shall see Lord Gadadhara.
11. Beyond that is Padma Tlrtha that causes glorious for­
tune and satisfaction of the Pitrs. By performing the rites of
holy ablution etc. there one shall accomplish the reduction of
sins.
12. Thereafter is the Tirtha of MahalaksmT that bestows
great merit. By adoring MahalaksmT there one shall obtain the
glory of salvation. -
13. Thereafter is Garutmata Tlrtha that is destructive of
the poison of worldly existence. One who performs rites such
as offering water-libations there, achieves residence in Vaikuntha.
14. Thereafter is Narada Tlrtha, the sole cause of the attain­
ment of Brahmavidya (knowledge of the Absolute). By taking
the holy bath there and viewing Naradakesava, one shall become
liberated.
15. To the south thereof is Prahlada Tlrtha that bestows the
benefit of devotion. Merely by taking the holy bath there one
shall become extremely endearing to Visnu.
16. Thereafter is Ambarisa Tirtha that destroys great sins.
People who perform auspicious rites there, do not enter a
mother’s womb (i.e. are not reborn).
17. Thereafter is the excellent Tirtha named Adityakesava.
One who takes the ablution there too shall get coronation
bath in heaven.
18. The Tirtha of Dattatreya, the most sacred one in all the
three worlds, is also there. By devoutly taking the holy bath
therein, one shall attain perfection in Yoga (Yogasiddhi).
19. Beyond that is Bhargava Tirtha that bestows great knowl­
edge. By taking the holy bath duly there one shall attain Bhargava’s
world.
20. Thereafter is Vamana Tirtha that causes the presence
of Visnu. By performing Sraddha rite there, one is liberated
from indebtedness to Pitrs.
21. Thereafter is the Tirtha called Naranarayana that bestows
auspiciousness. By getting immersed in that Tirtha, people
rarely Find residence in the womb.
22. To the south thereof is the auspicious Yajnavaraha Tirtha.
 IV ii.84.23-35 329

Men who take their holy bath there, certainly obtain the benefit
of Rajasuya.
23. The holy Tirtha named Vidaranarasiiiiha is also there.
By a single holy bath there the sin acquired in the course of
a hundred births perishes.
24. Thereafter is Gaplgovinda Tirtha that bestows the world
of Visnu. A wise man who takes his holy bath there will never
know the pain of being in a womb.
25. To the south of Goplgovinda is Laksmiursiihha Tirtha
The excellent man stationed there is wooed by Nirvanalaksmi
(glory of salvation).
26. In the southern direction thereof is the excellent Sesa
Tirtha. If one gets immersed there, no trace of one’s mass of
great sms remains there.
27. In the southern direction thereof is Sankha-Madhava
Tirtha. Whence is the great fear of sin to men if they resort
to that?
28. Thereafter is the Tirtha called Nilagriva which is un­
paralleled. It is more sacred than Sarikhamadhava Tirtha It
accords Siddlii at the same instant. One who bathes there, is
always pure.
29. Uddalaka Tirtha too is there. It is destructive of all the
mass of sins. Merely with the holy batfi there, it bestows on
men great prosperity.
30. Thereafter, in the vicinity of Sarikhyesvara is the Tirtha
called Sarikhya. By resorting to that Tirtha Sankhya-Yoga be­
comes clear to man.
31. In the vicinity of Svarlinesvara is Svarllna Tirtha, so
called because Lord IJmapati himself got merged therein from
the heavenly world.
32. There all sacred rites of men such as the rites of ablution,
making gifts, feeding Brahmanas faithfully, Japas, Homas and
A nanas become indestructible.
33. The extremely sacred Mahisasura Tirtha is near it. That
leader of demons could conquer all the Suras due to the penance
he performed there.
34. A person resorting to that Tirtha even today is never
harassed by enemies nor by great sins. He will obtain the
benefit sought.
35. Very near it is Bana Tirtha that bestows a thousand
330 Skanda Purdna

arms. A man taking his holy bath there will obtain (develop)
steady devotion to Sarhbhu.
36. Beyond it is the excellent Tlrtha named Goprataresvara.
If a man without a son takes his holy bath there, he will easily
cross Vaitaranl.
37. To the south thereof is the Tlrtha called Hiranyagarbha
which dispels all sins. One who takes the holy ablution there
is never devoid of gold.
38. Beyond that is Pranava Tlrtha which is the most excel­
lent of all excellent Tlrthas. A man will become liberated while
still living merely by taking his holy bath there.
39. Beyond it is Pisangila Tlrtha which dispels sins even
by the vision thereof. О Sage Agastya, it is the site of my
abode, the bestower of excellent Siddhi.
40. If one takes his holy bath in Pisangila Tlrtha and makes
the gift of something, why should he be afraid of the sin com­
mitted by him even if he dies elsewhere?
41. A person who takes his holy bath in Pisangila Tlrtha
and adores me, will become my friend having the lustre akin
to that of the Sun.
42. Thereafter is the Tlrtha named Pilipila that is entirely
sanctified by the vision of Trivistapa (i.e. Lord Trilocana). It
destroys the impurities of the mind.
43. By performing Sraddha and other rites there and fully
satisfying the distressed and the helpless ones, a man obtains
great and steady prosperity.
44. Thereafter is Nagesvara Tlrtha that dispels great sins.
By immersing oneself in that Tirtha one can achieve the reduction
of all sins.
45. To the south thereof is the excellent Tlrtha of great
merit named Karnaditya. A man who bathes in it will attain
the brilliance of the Sun.
46. Thereafter is Bhairava Tlrtha that bestows the destruc­
tion of the masses of great sins, causes the rise of the fourfold
aims of life and dispels all obstacles.
47. On the BhaumastamI day i.e. eighth lunar day coinciding
with a Tuesday) if a man takes his holy bath there, offers
libation to the Pitrs and visits Kalabhairava, he will subdue
Kali and Kala.
48. The Tirtha called Kharvanrsimha is in front of Bhairava
 IV.ii.84.49-61 331

Tlrtha. How can a man who takes his holy bath there have the
fear originating from sins?
49. To the south thereof is the exceedingly pure Tlrtha of
Sage Mrkanda. Men who take their holy bath there, will not
meet with accidental death anywhere.
50. Thereafter is the Tirtha named Pancanada which is
resorted to by all Tirthas. A man who takes his bath there,
does not continue to be a worldly being (i.e. becomes free
from Samsara).
51. All the Tirthas of the entire Cosmic Egg enter that
Tirtha during the month of Karttika for getting rid of their
own sins.
52. Always all these excellent Tirthas stay there for three
days from the Dasaml (tenth day) onwards for the sake of
ridding themselves of their own impurities.
53. Within KasI, at every step, there are all sorts of Tirthas.
But the greatness of Pancanada is unique. Nowhere else has
it been obtained by any of them.
54. If people make at least one Karttika day fruitful by
means of Japa, Н о та, Arcana and Dana, they alone are blessed
ones who have fulfilled their tasks.
55. If all the Tirthas (consolidated together) are simulta­
neously weighed against Pancanada, they do not attain equal­
ity with even a sixteenth part of Pancanada.
56. An intelligent man who takes the holy bath in Pancanada
Tirtha and visits Bindumadhava is never reborn in the belly
of a mother.
57. Thereafter is Jnanahrada Tlrtha which dispels the slug­
gishness and ignorance of even the dull-witted. A man who
takes his holy bath there, never experiences loss of wisdom.
58. A man should take his holy bath in Jnanahrada and
visit Jnanesvara. He will thereby obtain that knowledge by
which he is never tormented (by ignorance).
59. Thereafter is Mangala Tirtha that destroys all inauspi­
ciousness. By diving into it a devotee shall be the recipient of
auspiciousness.
60. All inauspiciousneSs shall perish. Auspicious results take
place. This happens in the case of a person who takes his bath
in Mangala Tlrtha and bows down to Lord Mangala.
61. Beyond that is the Tlrtha of the Sun which is destruc-
332 Skanda Purana

live of impurities. One who takes the holy ablution there and
visits Gabhastisa shall be free from impurities.
62. There itself Makha Tlrtha is in the vicinity of Makhesvara.
An excellent man who takes his holy bath there acquires the
benefit and merit of performing a sacrifice.
63. By the side thereof is Bindu ✓
Tirtha, the cause of the
greatest knowledge. By performing Siacldha etc. there one shall
get the excellent merit of good deeds.
64-65. The Tirtha of Sage Pippalada is situated to the
south thereof. On a Saturday the devotee should take his holy
bath there, visit Pippalesvara and eat a Pippala fruit uttering
the Mantra beginning with awattheeU;} He will never be afflicted
by Saturn. It will destroy evil dreams too.
66. Theieafter is the Tirtha called Tamra-Varaha. It is
exceedingly sacred. If the devotee bathes theie and makes
some gifts, he will never become immersed in the ocean of
sins.
67 Beyond it is Kalaganga that destroys the sins of the Kali
age. A sensible man who bathes there becomes rid of sins
instantly
68. The g re a t In dradyu m n a T irth a is in fro n t o f
Indradyumnesvara. By peiforming aquatic rites there one shall
attain the world of India.
69. Theieafter is Rama Tiitha in front of Viiaramesvara.
Merely by bathing in that Tirtha one shall attain the world of
Visit u.
70. Thereafter is Aiksvakava Tirtha destructive of the masses
of all sins. An excellent man becomes sanctified in his soul by
taking his bath there.
71. Marutta Tirtha is by its side in the vie inity of Maruttesvai a.
By taking bath there and adorning the Lord, one shall attain
great prosperity.
72. Thereafter is Maitravaruna Tirtha, destructive of sins.
By offering balls of rice there, one becomes a favourite of the
Pitrs.
73. Thereafter is the great and pure Agni Tirtha in front
of Agnisa. By diving in that Tirtha, one attains Agniloka.
74. There itself in the vicinity of Arigaresvara is Angara1

1. The Mantra is “asvalthe vo nisadanam " etc. (RV.X.97.5).

 IV. ii.84.75-86 333

Tirtha. On the Angara Caturthi day (the 4th m the dark half
falling on Tuesday) a devotee taking his bath there becomes
liberated from sins.
75. Thereafter is Kali Tirtha in the vicinity of Kalasesvara.
If one bathes there and adores that Liiiga, be need not be
afraid of Kali age and Kala (god of Death).
76. There itself is Candra llrtha in the vicinity of Candresvara.
By taking bath there and worshipping Candresvara the devo­
tee attains the world of the Moon.
77. Beyond that is Vira Tirtha in the vicinity of VIresvara
which has already been mentioned to you. It is the greatest
and most excellent of all Tirthas.
78. Thereafter is Vighnesa Tirtha that removes all obstacles.
Even one who has perfectly bathed therein is not assailed by
obstacles
79. Thereafter is excellent Tirtha of the saintly King
Hariscandra. One who takes his holy bath there, never swerves
fioin truth.
80. The merit acquired in the Tirtha of Hariscandra, О
Vira, gives inexhaustible enjoyment in this world as well as the
other.
81. Thereafter is Parvata Tirtha in the vicinity of Paravatesa.
The holy batli therein whether on Parva Kala1 or otherwise,
yields the benefit of all festive occasions.
82. Kambalesvara Tirtha there eliminates all kinds of poi­
sons. A man who takes his holy ablution becomes an expert in
musical lore.
83. Thereafter is Sarasvata Tirtha that bestows all Lores.
The Pitrs shall be present there along with the celestial sages
and human beings (Pitrs of that category).
84. Uma Tirtha is there itself. It possesses all powei. Merely
by taking bath therein it will be conducive to the attainment
of U m as world.
85. Beyond that is the most excellent Tirtha the name of
which is Manlkarnika. It is well-known in all the three worlds.
It is capable of uplifting the three worlds.
86. That is the same as Cakrapuskarinl Tirtha made at the1

1. Parvakala■ The time at which the Moon at its conjunctions or opposition

passes through the node (MW 609A).
 334 Skanda Purana

outset by Visnu. Merely by hearing its name one is rid of all

sins.
87. The heaven-dwellers perform the Japa of Manikarnika in
all the three Sandhyas (dawn, midday and dusk). The utter­
ance of the name thereof is conducive to the great welfare of
all men.
88. О Vlra, only they are blessed, they can be considered as
persons of fulfilled tasks by whom Manikarnika is heard, seen
and remembered.
89. О Vira, thrice a day I perform the Japa of those men
oi meritorious deeds who perform the Japa of Manikarnika in
all the three worlds.
90. If the five-syllabled great Mantra, Ma-ni-kar-ni-ka is uttered
by anyone, it is as though he has performed many great Yajnas
with a hundred thousand (gold coins) for Daksina.
91. О Vira, if after reaching Manikarnika I am worshipped
by anyone, he is a man of meritorious deeds, by whom great
gilts have been donated.
92. If the ancestors have been propitiated by anyone by
means of the waters of Manikarnika, it is as though Sraddhas
have been performed by him at Gaya with honey and milk
puddings.
93. Somapanas (‘Drinking Soma juice frequently’) are char­
acterized by a icturn to this world. Of what avail is Somapana
(Drinking of Soma juice) to that man of purified intellect by
whom the water of Manikarnika is drunk (as Moksa is attained
thereby)?
94. If the holy ablution is performed in Manikarnika it
is as though they have taken baths in all the Tlrthas again and
again during the great Parva occasions. Similarly, they have
had all the Avabhrtha baths.
95. If Manikarnika is adored with gems and flowers of
gold, it is as though they have worshipped all the Suras be­
ginning with Brahma and Visnu by means of holy sacrifices.
96. If Manikarnika is worshipped by anyone, it is as though
I have been daily worshipped along with (Jma after the Sarhbhavl
Dlksa (Initiation in the adoration of Sambhu).
97. If the glorious Manikarnika has been faithfully served
by anyone, it is as though austerities have been performed by
him for a long time with withered leaves etc. (for diet).
 IV.ii.84.98-113 335

98-99. One may very well make plenty of gifts, one may
perform many sacrifices and one may perform austerities in
the forests for a long time. Still after enjoying heavenly opu­
lence one has to return to the earth. But if Manikarnika, the
charming Tirtha in Pancakrosi (the holy spot extending to five
Krosas), in the extensive earth is resorted to, those devotees
go away never to return (to Samsara).
100. I think that this alone is the benefit of gifts, Vratas,
sacrifices and austerities that Manikarnika becomes accessible.
101. This glorious Manikarnika is the Glory of Salvation
itself directly. Even I do not know clearly the (entire) great­
ness of this Manikarnika practically.
102-105. To the south of Manikarnika is the great Pasupata
Tirtha; beyond it is the Tirtha called Rudravasa and thereafter
is the great Visva Tirtha. Thereafter is the beautiful Mukti
Tirtha; then the excellent Avimukta, Taraka Tirtha and Skanda
Tirtha. Beyond it is the Tirtha of Dhundhi. Then there are the
Tirthas of Bhavanl, Isana, the excellent Jnana Tirtha, Nandi
Tirtha, Visnu Tirtha and the Tirtha of Pitamaha. This is the
Nabhi Tirtha and beyond it is Brahmanala. Then the Bhagiratha
Tiitha which has already been recounted to you.
106. On the north-flowing celestial river there are many
meritorious Tirthas near Kasi but only a few have been men­
tioned by me.
107. О Prince, among them Pancatirthi (set ol five Tirthas)
is exceedingly excellent. By the holy ablution therein a man
can well forget further stay in a womb.
108-110. TTie first one is the confluence oi Asi (with
Ganga), the greatest and the most excellent one among the
Tirthas. Thereafter is the Tirtha called Dasasvamcdha which
is resorted to by all the Tirthas. There is the Padodaka Tirtha
in the vicinity of Adikesava; then is the meritorious Pancanada
which removes mass of sins merely by the ablution. О highly
excellent one, apart from these four Tirthas the fifth one named
M anikarnika accord s the purity of the mind and the
limbs.
111. I take bath here always in the company of Uina during
Parvan days (religious festivals) and also with Brahma, Visnu,
Indra and other Suras and sages.
112- 113. That is why this Gatha (verse current among the
336 Skanda Parana

folks) in accordance with the Vedas, is being sung always by

those who reside in Nagaloka and also by the heaven-dwellers:
‘It is the truth. It is the truth. (I repeat) Again it is the truth.
This is the truthful statement. There is no Tlrtba on a par with
Manikarnika anywhere in the Cosmic Egg.’
114. By taking the holy bath in Pancatirtln a man ceases
to take up the body consisting of live elements. Or he becomes
Paricasya (die five-countenanced Lord Visvesvara himself).”
115. Alter granting to Vfra these boons, Lord Нага
vanished. That Vira adored VTresa and attained his desire.

Skanda said:
116. О Agastya, if anyone listens to this meritorious chapter
on Tirthas, his sins become reduced even if they have been
acquired in the course of hundreds of births.
117. This narrative of Vlresvara has already been told to
you in the context of Tirthas. Hereafter I shall describe Karnesa.

CHAPTER EIGHTYFIVE

Granting of Boons to Dnrvdsas

Skanda sa id -

1. I shall narrate unto you, О Agastya, the meritorious

story in the manner recounted by Purari (Siva) to Parvati, the
mother of the universe.
2-3. Formerly Diuvasas, a great ascetic, excessively reful­
gent and irascible, wandered over this earth consisting of oceans,
mountains, forests, rivers, big lakes, villages, towns and cities.
Ultimately he reached Anandakanana of Sambhu.
4. On seeing the whole of the pleasure-grove of Sambhu
beautified with many palaces and consisting of many ponds
and lakes, he became delighted.
5. On seeing at every step the beautiful huts of the sages
who had conquered the excessive fear of the god of Death,
Durvasas became surprised.
 IV.ii.85.6-18 337

6. On seeing the trees with blossoms pertaining to all the

seasons, having plenty of shade and glossy tender sprouts, yielding
excellent fruits and entwined by excellent creepers, the sage
became pleased.
7-11. Durvasas was exceedingly delighted on seeing the
excellent Pasupata devotees whose limbs were all embellished
with holy ash. Their heads were covered with matted hairs. A
loin cloth alone constituted the robe of everyone of them.
They were engrossed in meditating on Smarari (Siva). Big
bottle gourds were tucked in their armpits. The Hudutkara
(Hud-like bellowing sound) produced by them was louder than
the rumble ol clouds. Their sole possessions were a Karanda
(cane-vessel for holding the Linga), a staff and a drinking pot.
In certain places, he saw the Tridandins (Sannyasins having
three staffs) devoid ol possessions and contacts, not afiaid of
even Kala because they had sought refuge in Visvesa. In cer­
tain places he saw life-long celibates conversant writh the mystic
doctrines of the Vedas. On seeing the Brahrnanas in Kasi with
hairs turned tawny because of their daily hath in Gatiga, Durvasas
rejoiced all the more.
12. “In Kasi there is a unique sense ol satisfaction in the
domesticated animals, a special lustre m the animals of the
forest such as the deer etc. and an excessive joy seen in birds
and other creatures not so very manifest elsewhere.
13 This spot is the abode of excellent welfare Where s
such a spot available to the immortal ones in heaven? In the
creatures of this place too, it increases the greatest pleasure.
14. Far superior are these animals that wander in Anandavana
with perm anent bliss, and not the Devas who resort to
Nandanavana.
15. Better to be a Mleccha (Barbarian) resident of Kasi with
an auspicious future, than a Dlksita (initiated Vedic Brahmana)
elsewhere, who does not merit salvation.
16. The entire earth, the heavenly world and the world of
serpents, do not attract my mind in the same way as this city
of Visvesvara.
17. Though I have been wandering all over the earth no­
where else did my mind gain steadfastness as it has here.
18. In the entire Cosmic Egg, this must necessarily be the
most beautiful city.” After eulogizing thus, Durvasas attained
 338 Skanda Purana

some steadiness of the mind.

19. Though that sage of excessive penance performed the
austerities for a long time, he did not attain any fruit thereof.
Then he got excessively angry.
20. “Fie upon me, a defiled ascetic! Fie upon my penance
which is difficult to be performed! Fie upon this holy spot of
Sarhbhu that deceives all!
21. I shall do something to bring about such a state as no
one gains salvation here.” Saying thus he was about to curse.
Then Siva laughed loudly.
22. A Lihga appeared there and it became well-known as
Prahasitesvara (‘Lord of boisterous laugh’). On visiting this
Lihga, men will attain delight at every step.
23. The surprised Mahesita (Siva) said in his mind: T offer
obeisance to ascetics like this again and again.
24. These Brahmanas became unduly indignant with the place
where they perform penance, where they have built their hermitages
ini penance and where they have been established.
2^. If they do not get the least of what they have only just
thought of, they are overwhelmed with anger that deprives
them of the glory of austerities.
26. Still ascetics should be honoured by those who desire
their own welfare. Why mind this in regard to the ascetics
whether they are hot-tempered or otherwise?’
27. Even as Mahesana thought within himself thus, the fire
due to the anger of the (sage) pervaded the entire firmament.
28. Since the entire expanse of the sky was permeated by
the masses of columns of smoke arising from the fire of his
anger, the sky retains its great bluish colour even today.
29. Then the attendants (of Siva) became agitated like the
waters of the ocean at the time of the ultimate annihilation.
They asked one another, “What! What is this!!”
30. Roaring and making gestures of threat and lifting their
weapons in their hands, the Pramathas stood in readiness all­
round the abode of Sarhbhu.
31. “Who is Yarria? Who is Kala? Who is Mrtyu (Death)?
Who is the Antaka (destroyer)? Who is Vidhata (creator)?
Who are these Devas (like India)? When we are angry, who
can be our enemy?
32. We shall drink fire like water. We shall turn all the
IV.ii.85.33-49 339

mountains into powder. We shall convert all the seven oceans

into desert region.
33. We shall pull up Palala or pull down heaven. We shall
make a mouthful ol the entire sky.
34. We shall shatter the entire cosmos into pieces. We
shall hurl Kala and Mrtyu against each other like palm fiuits.
35. Or we shall be swallowing the universe excluding the
city of Varanasi where the creatures become liberated soon
aftei death.
36. Whence is this mass of smoke? Whence is this mass of
flames? Who is deluded by arrogance and conceit and does
not know Rudra, the concpieior of the god of Death?”
37. Prattling and boasting thus, the attendants of Sambhu,
the strikers of fear into even great teiroi, built a rampart that
touched the sky.
38-46. They split the fire of Pralaya (arising fiom the anger
of Durvasas) into many pieces as though they weie rocky boulders.
The following Ganesanas unassailable to others like thunder­
bolt, checked even the movement of the wind m Kasi. They
were: Nandin, Nandisena, Somanandin, Mahodara, Mahahanu,
Mahagrlva, Malrakala, Jitantaka, Mrtyuprakaiiipana, Billina,
Ghantakarna, Mahabala, Ksobhana, Dravana, Jrmbhin, Pancasya,
Pancalocana, Dvisiras, Trisiras, Soma, Paricahasta, Dasanana,
Canda, Bhrngiriti, Tundin, Pracanda, Tandavapi iya, Picindila,
Sthiilasiras, Sthulakesa, Gabhastiman, Ksemaka, Ksem ad ban van,
Virabhadra, Ranapriya, Candapani, Siilapani, Pasapani, Krsodara,
Dirghagrlva, Pingaksa, Pihgala, Pingamurdhaja, Bahunetra,
Laiiibakarna, Kharva, Parvatavigraha, Gokarna, (iajakarna,
Kokilakhya, Ciajanana, I (i.e. Skanda), Naigameya, Vikatasya,
Attahasaka, Slrapani, Sivarava, Vainika, Venuvadana, Duradharsa,
Duhsaha, Garjana and Riputarjana.
47. When those warriors were agitated, all the three worlds
shook and became bewildered by the flames of the anger of
Durvasas.
48. The Sun and the Moon had their lustre dimmed by
the refulgence of the Ganas and so (out of pity) were permit­
ted by them to enter Kasl.
49. Umadhava (Siva) checked the army of Pramathas, which
was highly perturbed (saying), “ This sage, the son of Anasuya,
is a part of mine.”
 МО Skanda Purana

50. T h ereafter Sam b h u o f g re a t re fu lg e n c e the sto re h o u se

,

o f c o m p a s sio n , cam e o u t o f the L in g a of Durvasas th ereby

saving the city from the curse of the sage.
51. “Let not the curse of the sage be an obstacle to the
people’s salvation at Kasi.” Pitying thus the Lord became directly
visible to him.
52 He said: “I am pleased, О sage of excessive wrath;
unhesitatingly choose what boon is to be given to you by me?”
53-58. Thereupon, О Agastya, the sage who had raised
his hand for cursing became ashamed. He said, “Becoming
blind with anger, I of an evil intellect, have committed a serious
crime.” He repeatedly said, “Fie upon me who have been over-
povered by anger! Fie upon me who attempted mentally to
curse Kasi that bestows freedom from fear on all the three
worlds!
Kasi alone is the means of salvation to all those who are
immersed in the ocean of misery, who are extremely distressed
due to the frequent coining and going (i.e. transmigration)
and whose necks have been fettered by Karinas.
To all the creatures, Kasi alone is the mothei who accords
the milk of great nectar and who leads them to the highest
position. There can be no comparison between Kasi and a
mother. The mother conceives one in the womb and Kasi
releases one from the womb.
If anyone also curses Kasi of such excellence, he himself
will get cursed; but Kasi will never.”
59. On hearing these words of Durvasas, the Three-eyed
Lord became exceedingly delighted with the added pleasure
due to his praise of Kasi.
60. The intelligent one who eulogizes Kasi, he who keeps
Kasi in his heart (is blessed, for) a fierce penance has been
performed by him, а его re of sacrifices have been performed
by him (by such a person).
61. If the two syllables “Ka-si” find a place at the tip of the
tongue of anyone, he is of highly gifted intellect. He will never
be conceived in a womb.
62. One who utters the two-syllabled Mantra, namely Kasi,
in the morning, conquers both the worlds and attains the
position beyond all the worlds.
63. О son of Anasuya, what knowledge you have gained due
IV. ii. 85.64-78 Ml

to the merit of eulogi/ing Kasi now has not been accoutred

before (by you) by means of penance.
64. О sage, a Diksila who eulogizes and adores me is not
as dearly loved (by me) as one who is fond ol eulogizing Kasi.
This is the truth.
65. Through the eulogy of Kasl I derive a pleasure the like
of which I never get through religious gifts, sacrifices or penance
(performed by devotees).
66. If Anandakanana is eulogized with genuinely sincere
mind by anyone, it is as though I have been perfectly eulo­
gized with all the* Siiktas occui ring in the Sums
67 C) ascetic, () son of Anasuya, all yom desires shall be
fulfilled; you will have the greatest knowledge that is destine -
five of the great delusion (Samsara).
68 Mention, О sinless one, what other boon :s to be granted
to you, because sages like you alone are worthy ol the* praise
ol good men.
69. It is only one who is competent and capable by the*
performance of penance who can become angrv What can
one who is incompetent do, even when he is angry^ He* is like
one* who is (destitute, and) beieft of means of sustenance.”
70. On hearing this, Durvasas eulogized the ford clad m
elephant hide. He experienced horripilation due to excess ol
delight and prayed for a boon.

Durvasas said:
71-73. О Lord of Devas, О Lord of the universe, О Sankara,
the merciful, О destroyer of great sins and crimes, О enemy
of Andhaka, О destroyer of Smara, О Mrtyunjaya (‘conqueror
of death’), О Ugra, О Lord of goblins. О Lord of Mrclani, C)
three-eyed Lord, if the Lord is pleased with me, if a boon is
to be granted to me, let this Linga be called Kamada here. О
Dhurjati, let this pond of mine be called Karnakunda.

Devadejftг (Siva) said:

74-78. Let it be so, О sage of great splendour, О exces­
sively irascible one; this Linga named Durvasesvara installed by
you will be Kamesvara (by name) bestowing desired things on
men. An intelligent man who takes his holy bath in Karnakunda
 342 Skanda Purdna

that has been your resort, at Pradosa (dusk) when Trayodasi

(thirteenth day) coincides with Saturday and visits Kamesa Liriga
installed by you, will never be subjected to the jortures of Yama
due to the fault effected by lust. Many sins committed in the
course of many births become destroyed instantly, due to the
holy dip in the waters of Kama TTrtha. By resorting to Kamesvara
desires will become fulfilled.

79-81. After granting these boons, Sambhu merged into

that Lihga.

Skanda said:
By propitiating that Lihga all the desires were attained by
Durvasas. Hence Kamesvara should be carefully adored in Kasi
always by those who have great desires. For the quelling of great
sins they should lake the holy bath in Kamakunda A merito-
i ions man who reads this Kamesvai akhyana and the sensible one
who listens to it, all of them become free from sins

CHAPTER EIGHTYSIX

Manifestation of Visvahnrmrsa

Pantatl said:
1. The Visvakarmesvara Linga in Kasi is very well-known.
О Lord of Devas, narrate to me the origin of that Linga.

Devadeva said:
2. Listen, О goddess, I shall narrate the story that de­
stroys sins, the charming story of how Visvakaimesa Lihga
manifested itself.
3. Formerly there was Visvakarman who was another physical
form of Brahma (the Creator). He was the son of Patriarch
Tvastr. He was (indeed) clever in all arts and crafts.
4. After being invested with the sacred thread, the boy
was living in the abode of his preceptor (for education). He
W.ii.86.5-25 343

had his daily meal out of the alms of cooked rice he got. He
served his preceptor duly.
5-7. Once, at the advent of rainy season, his preceptor said
to him; “Make a hut for me where the shower of rain will not
torment us. It should never collapse nor should it become old
and dilapidated.” He was addressed thus by the wife of the
preceptor: “O son of Tvastr, make a bodice for me befitting
my limbs. It should neither be too tight nor too loose. It
should be made of bark and not of cotton. Make it carefully
so that it will always remain bright.”
8-9. He was commanded by the son of the preceptor: “Make
a pair of sandals for me, on wearing which my feet can avert
contamination with mud. It should not have any leather strap­
ping. Even when I run it should be comfortable. With the
sandals on, I should be able to wade through water as quickly
as on dry ground.”
10-15. The daughter of the preceptor told him: “O son
of Tvastr, you will, with your own hands, make a pair of gold
earrings for me. Give me fanciful toys worthy of girls. These
also should be made by you yourself out of ivory. О intelligent
one, make domestic instruments too such as mortar and pestle;
make them unbreakable. О excellent one, make foot stools
which will always be bright even without being washed. Also
cooking pans and pots. О son of Tvastr, instruct me in the art
of cooking too, so that the fingers do not get burned but the
dishes get cooked properly. Also make a single-pillared house,
out of a single piece of wood, О son of Tvastr, which I can
hold (like an umbrella) wherever I wish.”
16. Those who studied along with him, those who were senior
to him, all desired that something should be made by him.
17. О Daughter of the Mountain, he promised everyone:
“Let it be so” but, afraid and worried, he fled and entered into
the middle of a forest.
18. He did not know how to make any of the things which
had been promised by him. He had decisively committed himself
by assuring everyone that he would do everything.
19-25. That son of Tvastr cogitated thus: ‘What shall I do?
Where shall I go? f am in the middle of the forest. Who will
help me and guide my intellect? Whom shall I seek refuge in?
The foolish fellow who undertakes to do something at the

Ajd
344 Skanda Purana

instance of the preceptor, his wife or his child but does not
fulfil the same certainly falls into hell. The sole duty of a
religious student is the ministration of service to the precep­
tor. How can I discharge my duty without Carrying out his
behest? By fulfilling the tasks entrusted by preceptors and
elders, one can realize all one’s desires, not otherwise. Hence
his (Preceptor’s) behest should be fulfilled. Staying here in
this forest, how can I hope to carry out their instructions?
Who will help me here? I am weak and deficient in intellect.
Leave aside the case of the preceptor. Even in the case of
another of inferior status, if one assents to something but does
not carry it out, he incurs downfall. Ignorant and having none
to assist, how am 1 going to do all these things undertaken out
of fear for them? Obeisance to you, О inevitable fate!’
26. While that son of Tvastr, held up in the middle of the
forest, was thinking thus, a sage was seen by him who had
come there then only.
27-31. After bowing down to the ascetic seen in the for­
est, he said to him: uO esteemed Sir, who may you be? You
have excessively pleased my mind. My body has been scorched
due to feverish anxiety; but at your sight, it has become in­
stantly cool as though it has dived through a mass of snow­
flakes. Has my previous Karma assumed your form of an as­
cetic and come here? Or are you Siva himself, the ocean of
compassion manifested before me? Whoever you may be, I
offer obeisance to you. Instruct me as to how I shall be com­
petent to carry out the task entrusted by the preceptor, his
wife and his children? Tell me the procedure thereof. Give me
intellectual assistance. You have come as a kinsman in this
isolated place.”
32. On being requested thus in the forest by the religious
student, the ascetic with his heart full of compassion advised
him accordingly.
33. If a person approached as an authority on being asked
for guidance misguides one, he is sure to fall into a terrible
hell, to stay there till all the living beings are annihilated.

The Ascetic said:

34. О Brahmacari, I shall tell you. Listen. Is this any
mysterious thing? Due to the blessings of Visvesa, even Brahma
 IV.ii.86.35-46 345

has become clever in the act of creation.

35. If you, О son of Tvastr, propitiate the omniscient Lord
Siva at Kasi, your name Visvakarman (‘one who performs all
tasks’) shall be truly meaningful.
36. With the blessings of Visvesa in Kasi, no desire shall
be unattainable, even if it be for salvation; it is easily obtained.
Moksa too diffficult to achieve, is easy to people casting off
their bodies here.
37. It is due to the great favour of Visvesa that the ability
to create things was obtained by Brahma and the capacity to
protect the creation by Visnu.
38. If you desire the realization of your wishes, О boy, go
to the abode of Visvesvara presided over by the glory of ul­
timate salvation.
39. Indeed Sarnbhu is the bestower of everything. On being
requested for milk only by Upamanyu he granted him the
entire ocean of milk.
40. To a person staying in Anandavana, mass of piety is
attainable at every step. In fact, what is it that cannot be obtained
in Sambhu’s Anandakanana and who is it by whom it is not
obtained?
41. Who will not resort to that Kasi where masses of great
sins become i educed merely by the touch of the celestial river.
42. Even through crores of sacrifices such a mass of piety
is not obtained, as is obtained at every step, while walking
through the streets of Varanasi.
43. If there is any desire for piety, wealth, love and salva­
tion, go then to Varanasi, go then to the sanctifier of all the
three worlds.
44. Certainly men will attain the fruits of all desires, when
Sarva, Visvesvara, the bestower of everything, is resorted to in
Kasi.

45. On hearing the utterance of the ascetic thus, the son

of Tvastr became highly pleased. He asked the ascetic himself
the means of reaching Kasi.

Tvastr said:
46. О excellent one among ascetics, where is that Anandavana
of Sarnbhu where nothing existing in all the three worlds becomes
346 Skanda Parana

difficult to get for Sadhakas (Aspirants)?

47. О sage, is it in heaven, or in the mortal world or in
the abode of Bali? Where is that Anandavana where there
exist the Glory of Bliss?
48. It is the place where Lord Visvesvara, the helmsman
of all the worlds, imparts the Tarakajnana (knowledge) whereby
the devotees become identical with him.
49. It is the place where the Glory of Salvation is invariably
easy of access to a person traversing Anandavana. What to
speak of lesser desires!
50-54. Kindly tell me, who will take me there to the city
of Sambhu? How should I go?

On hearing these words full of faith, that ascetic said: “Come.

I shall take you. I too am desirous of going there. After obtaining
human birth, if Kasi is not resorted to, where is human birth
once again? Where is Kasi, the cause of welfare, the destroyer
of the bondage of Karmas? If the human life is wasted by
being bereft of the access to Kasi, the future and the whole
span of life, everything is gone waste. Hence in order to make
this highly fickle human life fruitful, I will go to Kasi. Come
on, after setting aside Maya (Delusion).” On hearing this, the
son of Tvastr reached the city of Visvesvara accompanied by
that highly sympathetic sage. He regained the satisfaction of
mind.
55-59. After taking him as far as Kasi, О Pot-born One,
the ascetic went somewhere unexpectedly. Then the son of
Tvastr thought thus, ‘Indeed it is Visvesa himself, the bestower
of anything thought of on everyone. Though he is far off, he
is present in the vicinity of those who steadily persist in the
path of the good. If the Three-eyed Lord casts the benign
glance on anyone, he is drawn very near to himself despite his
being far off and he himself imparts instruction regarding the
right path. Where was I, a lonely boy in the forest with mind
bewildered due to anxiety? Where was that ascetic who advised
me properly and brought me here? (A great disparity, indeed!)
This is the playful pastime of this Three-eyed Lord whose devotee
has nothing difficult to get. Where am I? Where is Kasika?
(What a great difference between us!)
60. Sambhu has not been propitiated by me anywhere in
IV .ii.8 6 .6 1 -7 3 347

the previous birth. This is definitely known as an inference

from (iny being) an embodied being.
61. In this birth too, it is obvious that he has not been
propitiated because I am only a boy. This is directly observed.
How does he have the inclination to bless?
62. Yes, it is known! my devotion to the preceptor is the
cause of propitiation of Sambhu; it is due to that that I have
been blessed by the compassionate Visvesa.
63. Or the Three-eyed Lord does not depend upon a specific
cause like other gods. He blesses even the poorest man and
the cause thereof is compassion alone.
64. If he has no pity on me, what accounts for my contact
with the ascetic? In the form (of that ascetic) Sambhu himself
has certainly brought me here.
65. Neither charity nor performance of sacrifices, neither
austerities nor Vratas can be the cause of Sambhu’s pleasure.
The cause thereof is his grace alone.
66. When one does not leave off the path ordained in the
Srutis and traversed by the good, this Lord Visvesvara does
have the greatest pity.’
67. After invoking the sympathy of Sambhu, the son of Tvastr,
with real purity, installed the Liiiga of Isa and adored it with
a steady mind.
68. He used to take bath everyday and worship Isana after
bringing from the forest a huge collection of flowers blossom­
ing in the changing seasons. He sustained himself by eating
bulbous roots, roots and fruits alone.
69. When the son of Tvastr spent three years thus with the
mind directed towards the propitiation of the Linga, the Lord,
the storehouse of mercy, became pleased with him.
70-72. Coming out of that Linga itself, Bhava said: “O son
of Tvastr, choose a boon, О boy who have determined in mind
to work for the sake of the preceptor. I am pleased with your
steady devotion. You will have the capacity to make the things
in accordance with the request made by the preceptor, his wife
and the two children of his.
73. О son of Tvastr, I shall grant you other boons too. I
am satisfied with your adoration. О highly blessed one, listen
to them. (It is due to the power) of this Linga of wonderful
glory.
348 Skanda Purana

74-78. Like another Brahma (the Creator) you will know

how to make things out of gold and other metals, wood, stones,
gems, jewels, flowers, clothes, camphor and other scented things,
water, bulbous roots, fruits, skins and peels of things—nay of
all things. Whatever people may be interested in, houses, temples
etc. and whatever may be the mode of liking, you will be able
to carry out the task to their full satisfaction. You will know
how to create things, the mode of making the dresses of all
kinds, varieties of dishes from lentils, all types of fine arts, the
triple symphony etc.
79-80. Different kinds of machines and musical instru­
ments, different types of weaponry, arrangement of artificial
ponds and reservoirs of water, building of forts—you will know
how to create all these in such a manner as to excel others.
Due to my boon, you will master all the arts.
81-83. All (tricks of) jugglery and magical arts will be
known to you. You will be clever in all tasks. Your intellect will
be the most excellent one. Due to my boon, you will under­
stand the mental predilections of everyone. Why say more?
Whether in heaven or in Patala or here, you will know every­
thing supernatural and superb.
84. О sinless one, your name shall be Visvakarman be­
cause you will be knowing all the activities of all the worlds
and of everyone.
85. What other boon should be given to you? Request for
it quickly. There is nothing that cannot be given to you since
you have been engaged in the adoration of the Lihga.
86. Desired things should be granted even to that devotee of
excellent mind who worships the Lihga elsewhere. All the more
So in the case of one who worships the Lihga especially in Kasi.
87. He by whom a Lihga has been installed in Kasi, has
been adored in Kasi and has been eulogized in Kasi, is a
mirror unto my form.
88. You are the bright and clear mirror o f my three-eyed
form, because you have adored the Lihga in Kasi. О son of
Tvastr, О performer of religious vows, choose the boon.
89. He who setting me aside worships another deity in
Kasi, my capital city, is a poor wretch, deficient in intellect,
deprived of (good things) and devoid of salvation. He has to
be satisfied with lesser things.
IV.ii.86.90-102 349

90. Hence here in Anandavana, I am to be worshipped by

those who desire salvation, by Brahma, Visnu, Moon and Indra.
No one else is adored here.
91. Ju st as you have come to Anandavana and have wor­
shipped me, so also other persons of meritorious deeds have
worshipped and attained me.
92. You are to be blessed completely. Hence choose a boon
that is rare and know that it is already granted. Oh, speak out;
do not delay.”

Visvakarman said:
93. О Sankara, though this Linga has been installed by me,
ignorant that I am, yet let others also be the recipients of
excellent knowledge by propitiating it.
94. О Lord, you have to be requested for another thing
too and you will grant it. When will Your Revered Lordship
make me build your palace?

Devadeva said:
95. Let what you said be so. Those who worship your Linga
shall become the recipients of excellent knowledge and well-
initiated in the process of salvation.
96. When Divodasa becomes the king due to the boon of
Vidhi, then at my instance he will make you build my palace.
97-98. KasI has been renovated and colonized by that king.
Due to Ganesa’s Maya, he will become disgusted with kingdom.
At the advice of Visnu, he will seek refuge in me. Abandoning
the glory of royal bliss, which is fickle, he has attained (will
attain) the glory of salvation here.
99. О Visvakarman, go ahead. Endeavour to fulfil the command
of the preceptor, since those who devoutly serve their precep­
tors are my devotees. Thee is no doubt in it.
10Q. Those who dishonour their preceptor, are worthy o f
being dishonoured by me. Hence do what is advised by the
preceptor. That should be your desire.
101. Thereafter you will come to stay with me— (you) a
sanctified soul carrying out what is beneficial to the Devas till
you finally attain salvation.
102. Here, in your Linga, I shall abide forever as the
350 Skanda Parana

bestower o f their desire. The Glory of Salvation is not far from

the devotees o f this Lihga.
103. Those who adore your Lihga which is to the north of
Angaresa, will attain at every step the fulfilment o^f their desires.

104. After saying thus the Lord vanished. The son of Tvastr
went back to his preceptor. After carrying out many things
desired by the preceptor, he returned to his house.
105. At his home too, he made his parents contented through
his activity. After fulfilling properly their behests as declared
by them, he came back to Kasl.
106. The son of Tvastr is eagerly attached to the propitia­
tion of his own Lihga. That sensible devotee does not leave
off Kasl till today. He is continuing the activities pleasing to
all the Devas.

Isvara said:
107. О goddess, О daughter of the Lord of Mountains, all
those Lihgas in Kasl efficacious in causing salvation and specifically
asked by you, have been described by me to you.
108-110. They are: the Lihga named Orhkara, Lord
Trivistapa, Mahadeva, Krttivasas, Ratnesa, Candra, Kcdara,
Dharmesa, Viresvara, Kamesa, Visvakarmesa and Manikarnlsvara,
that which is worthy of my adoration named Avimukta, then
О goddess, that which has my name i.e. Visvanatha which is
well-known in the universe and which accords happiness to the
whole universe.
111. If after reaching Avimukta, Visvesvara is worshipped
by anyone, he does not take birth again in the course of
hundreds o f crores of Kalpas.
112. Yatis (mendicants) of well-controlled souls are allowed
free movement for eight months. It is not desirable for them
to stay in a place for a whole year, but only four months are
enjoined.
113. In the case of those who have entered Avimukta free
movement is not proper. Salvation is undoubted here. Hence,
Kasika should not be abandoned.
114. One should not abandon Anandavana and go to a
penance-grove elsewhere, since, with my support, penance, Yoga
I V .ii.8 6 .1 1 5 -1 2 5 351

and salvation—all belong to this place only.

115. Out of compassion for all creatures, this holy spot has
been created by me. In this holy spot, all those who are desirous
of Siddhi, do accomplish it.
116. On merely seeing Anandavana all the sins of the past
and present committed knowingly or unwittingly become
destroyed.
117-118. It is easily obtained in KasI whatever one gets by
means of great strain in practising severe austerities, by means
of great Danas (gifts), great Vratas, observances and restraints,
great sacrifices, Yogic practices, repeated studies of the Vedanta
Sastras and resorting to all the Upanisads.
119. Living beings wander about after being fettered by
the cords of Karma, unless and until they forsake their bodies
in the abode of Visvesvara.
120. О goddess, I sportingly grant unto even lower non­
human beings in KasI in the end that place where even Yajnikas
(performers of sacrifices) do not go.
121. All living beings having their residence in this holy
spot of salvation, dying in due course, do attain the greatest
goal.
122. Even a person attracted by worldly pleasures, even
one who has no interest in piety, casting off the body here in
due course, does not reenter the world.
123-125. In Varanasi one gets every moment a crore times
more the benefit obtained in Prayaga, О goddess, by taking
the holy dip in the morning in the month of Magha.
The greatness of this holy spot is something beyond the
pale of words. Only a few parts have been mentioned by me
out of love for you.
By listening to the narratives of the fourteen Lingas, an
excellent man attains excellent respect and adoration in the
fourteen (i.e. all) worlds.
352 Skanda Purdna

CHAPTER EIGHTYSEVEN

Daksa's Sacrifice

Agastya said:
1-5. О Six-faced Son of the omniscient Lord Siva, О Lord
proficient in everything, I have become exceedingly pleased
on hearing the manifestation of these Lihgas that accord salvation.
I am now on a par with the unaging Deva after drinking
the nectar. Through the Lihgas, the chief of which is Oinkara,
this Anandakanana generates only bliss even to sinners. I have
obtained the greatest bliss on listening to this narration of the
Lihgas.
I have become a living liberated soul after listening to the
truth about the holy spot. О Skanda, narrate the details of the
fourteen Lihgas beginning with Daksesvara, which you have
enumerated. Speak out fully their efficacy.
Daksa was a person who censured the Lord in the assembly
of Devas. How did he instal the miraculous Lihga of the Lord?

6. On hearing this utterance of the Pot-born One, О Suta,

the Peacock-vehicles Lord narrated the origin of Daksa.

Skanda said:
7-8. Listen, О sage, I shall narrate the story that destroy sins.
Daksa went to KasI for performing the Purascarana rites when
urged by the Self-born Lord (Brahma) for expiation. He was
ugly-countenanced with a face resembling a goat and he had
been refused by Dadhici.
9. Once Visnu went to Kailasa for the purpose of serving
the Moon-crested Lord of Devas. He was followed by the Lotus-
born Lord.
10-12. There were present the Guardians of the world
beginning with Indra, Visvedevas, group of Maruts, Adityas,
Vasus, Rudras, Sadhyas, Vidyadharas, serpents, sages, celestial
damsels, Yaksas, Gandharvas, Siddhas and Caranas. The Lord
of the chiefs of Devas was bowed down to by them and they
experienced horripilation due to the excess of joy. He was
eulogized through many songs of prayer. They were duly received
 I V .ii.8 7 .13-26 353
*

by Sambhu. With their eyes revetted to his face, they occupied

their respective rows of seats.
13. When all were seated, Vistarasravas (Visnu) was duly
honoured by Sambhu by grasping his hand and eagerly asked
thus:
14-19. “O Hari marked with the Srivatsa, О destroyer of
the race of demons like a forest fire burning the trees, I hope,
your ability to protect the three worlds is unobstructed and
undiminished. I hope, you adequately chastise the wicked Ditijas
and Danujas in battlefield. Do you, like me, honour Brahmanas
even if they are angry? I hope, the cows are free from harass­
ment all over the earth. I hope, women retain their glorious
splendour and the vow of chastity and fidelity to their hus­
bands. I hope, Yajnas are performed in accordance with in­
junctions on the earth with due offering of monetary gifts. 1
hope, the penance of the ascetics is always free from moles­
tation. I hope, the excellent Brahmanas study and recite with­
out obstacles all the Vedas together with their Angas (ancillaries).
О Kesava, do the kings protect the subjects like you? I hope,
the four castes and stages of life scrupulously adhere to their
respective duties with delighted minds and sense-organs.”
20-26. After asking thus the delighted Lord of Vaikuntha,
Dhurjati (Siva) asked Brahma too: “I hope, your spiritual splendour
flourishes. О Vidhi, I hope, truth does not slip in the pavilion
of the three worlds; hindrance to pilgrimage is not brought
about by anyone anywhere. I hope, Indra and other Suras
administer their own respective realms complacently on being
well-protected by the brawny arms of Visnu.” The Lord thus
asked everyone of them who evinced deep respect and esteem.
After asking them the purpose of their visit, the Lord met
their desires duly and discharged them. Thereafter he entered
his palace as the Devas happily returned to their respective
abodes.
Half way during his return journey Daksa, the father of Sati,
began to ponder very worriedly. He had been honoured (by
the Lord) on the same level as the other gods without any
preferential treatment. He was extremely agitated in his mind
like the ocean when churned with Mandara mountain. He said
thus to himself blinded by the flurry of great anger:
[C ensuring S iv a ( double m eaning with implied eulogy)]
 354 Skanda Purdna

27. ‘He has become highly arrogant alter getting my daughter

SatT. He does not belong to anyone and no one belongs to
him anywhere.
28. Does he come under anyone’s control? What is his
Gotra? What is his native land? What is his nature? What is
his job of sustenance? What is his conduct of life? He eats
poison. His vehicle is a bull.
29. Generally he is not an ascetic. Where is penance? Where
is the taking up of weapons? He cannot be considered one
among the householders, because his place of residence is
cremation ground.
30. He is not a religious student with a vow of celibacy,
because his status is that of a wedded man. How can he be
a forest-dweller, because he is deluded by the maddening influence
of Lordship and prosperity.
31. He cannot be a Brahinana, because the Veda does not
know him. In view of his wielding weapons and vehicles per­
haps he may be a Ksatriya. But he is not one.
32. A Ksatriya is one who protects others from injury and
loss. How is it relevant in the case of this one who is fond of
Pralaya (Annihilation)? He is also not a Vaisya, because he is
perpetually functioning like a moneyless one.
33. He cannot be a Sudra, because he flaunts his sacred
thread of serpents. Thus he is beyond the Varnas and Asramas.
Who is he? He cannot be decisively proclaimed.
34. Everyone is known through his Prakrti (Nature). But
this Sthanu (Siva, a post) is devoid of Prakrti. Mostly he is not
a male because of his semi-feminine body.
35. He is not a female as well, because of the moustache
on his face. He is not at all a eunuch because his Liriga is
adored.
36. He is not a boy because he has seen and been in many
years. He is sung about as Ugra (fierce), an old one without
beginning.
37. Hence youth cannot certainly be expected as possible
in him, the ancient one. He is not an old one, because he
is devoid of senility and death.
38. In the end he annihilates Brahma etc. Still he is not
a sinner. There is not even a trace of Punya (merit) in him
because he cut off one of Brahma’s heads angrily.
IV .ii.8 7 .3 9 - 5 7 355

39. Where can be cleanliness in him who is embellished with

bones and bereft of clothes? Of what use is uttering too much?
Nothing about his activities is known.
40. The height of impudence seen in this person of matted
hairs is surprising. He did not get up even alter seeing me,
his father-in-law and senior.
41. Persons not disciplined by mothers and fathers will
certainly be like this, devoid of nobility and attributes, uncon­
trolled and negligent of rites.
42. Self-willed in their movements, unguided and conceited
in every respect, not possessing anything, they consider them­
selves lords.
43. This is the nature of all sons-in-law. Acquiring some
power and pelf, mostly they become arrogant undoubtedly.
44. The Moon too, much in love with Rohini became ar­
rogant. Not affectionate towards Krttika and other stars he was
cursed to become a victim of pulmonary consumption.
45-46a. I shall extirpate this arrogance of the Trident-bearing
One entirely. Just as I have been insulted by him, when I went
to his house, so also I shall spoil his honour completely.’
46b-50. After thinking and deciding thus in various ways,
Patriarch Daksa went home and summoned all the Devas including
Indra. “I am desirous of performing a sacrifice and you all will
assist me in performing it. May all of you quickly bring the
requisite things soon.” He then went to Svetadvlpa and made
the Discus-bearing Lord, Acyuta, the Upadrasta (main observer)
of the great sacrifice and Yajnapurusa (the person presiding
over the Yajfia). All the sages, the expounders of Vedas, became
his Rtviks. Then began the great sacrifice of Daksa. On seeing
the groups of the Devas in that great sacrifice of Daksa without
Siva, Brahma went home under some pretext.
51-57. Dadhici saw the residents of all the three worlds
present at the sacrifice of Daksa except Sati and Isvara. They
had received duly all the honours along with garments and
ornaments. Desiring that Daksa should have an auspicious result,
he said thus:

D adhici sa id :

О Daksa, О skilful Patriarch, having the form of the creator

himself! It is certain that nowhere has anyone the same capa­
 356 Skanda Purdna

city as you have. О highly intelligent one, arrangement and

collection of the requisites of a Yajna seen by us here in your
case, have not been recently seen anywhere else. (They say)
A Kratu cannot be (easily) performed. There is'no enemy on
a par with Kratu (if not performed properly). If it has to be
performed it should be performed only when the wealth (one
can command) is like this. Fire-god himself is directly present
in the sacrificial pit. Indra and other deities are also directly
present. All the Mantras are also directly invoked. The Yajnapurusa
(Visnu) is also directly present. The preceptor of gods himself
is the presiding priest here. Brahma himself is present and
Bhrgu, well-versed in Karmakdnda, is also here.
58. This Pusan, this Bhaga, this Goddess Sarasvatl, all these
Guardians ol the Quarters—they themselves accord protection
here.
59-62. You have undergone the auspicious initiation ac-
*

companied by Her Ladyship Satarupa. This Dharma, your son-

in-law, is here along with his ten wives and he himself super­
vises all the pious rites carefully. This lord of medicinal herbs,
the Moon, the best among your sons-in-law, works on your
behalf along with his twenty-seven wives. The highly sensible
Dvijaraja (Moon) supplies all the medicinal herbs. Marlca Kasyapa
initiated into the Rajasuya sacrifice, gifting away all the three
worlds as Daksina, the foremost among the patriarchs, works
on your behalf along with his thirteen wives.
63-65. The divine cow Kamadhenu yields the Havis (sac­
rificial oblation). The divine tree Kalpavrksa yields sacrificial
twigs and the Darbha grass. Visvakarma makes all the wooden
utensils, the carts, the pavilion etc., as well as the ornaments
intended for the guests and the Rtviks. The eight Vasus give
(distribute) the wealth and garments. Laksmi herself adorns
the Suvasinis (noble ladies) present here.
66. О Daksa, as I see all round, all things are conducive
to my happiness. But one thing, the very thing you have for­
gotten, makes me miserable.
67. Just as the body bereft of the soul does not look beau­
tiful even when it is embellished, so also the Yajna does not
shine without Isvara (Siva). It appears like a cremation ground.”

68. On hearing these words of Dadhici, Daksa, the Patri­

I V .ii.8 7 .6 9 - 8 0 357

arch, flared up with anger very much like fire when ghee is
poured in it.
69. He was seen before very much delighted with the eu­
logy offered by Dadhici. The same Daksa was seen now emit­
ting fire from his countenance.
70. With his whole body trembling with rage, Daksa, the
Patriarch, said to the Brahmana as though he was bent upon
murdering him.

Daksa said:
71. О Dadhici, you are a Brahmana. What can I do to you
in this regard? Alas! I am in the initiated state. Nothing is
within my power to do.
72. By whom have you been invited here? Why have you,
a highly dull-witted one, come here? Even if you have come,
by whom have you been asked to offer your opinion?
73. You say thus: how can that sacrifice where the glorious
Hari, the most auspicious of all auspicious ones, is the Yajnapurusa,
be like a cremation ground?
74-78. You are comparing with a cremation ground this
great sacrifice where Sakra, the wielder of thunderbolt, the
performer of a hundred sacrifices, the Lord of thirty-three
crores of immortal ones is himself present. Here Dharmaraja,
the sole judge of the righteous and the unrighteous, is also
present. You are comparing with an inauspicious ground that
Yajna where Fire-god himself is present directly and Kubera
bestows glory and wealth. Out of arrogance, you call that sacrificial
ground a place for cremation, the place where the preceptor
of gods himself is the presiding officer of the Kratu. You compare
with the inauspicious ground and call it one, the sacrificial
ground where those sages, the chief of whom is Vasistha work
as Rtviks.

79-80. On hearing thus, Sage Dadhici, the most excellent

one among the wise, replied, “Hari the auspicious of all aus­
picious ones may be the Yajnapurusa. Still in the Vedas, Visnu
is being cited as a Sambhavl Sakti (Power) belonging to Sarhbhu.
The left limb of the first creator is Hari and the other one
Vidhi (Brahma).
358 Skanda Purana

81. (Indra) with the thunderbolt as his weapon might have

performed a hundred sacrifices but the fact is that as soon as
he was cursed by Durvasas he became bereft of glory in a
moment.
82-84. He propitiated the Lord of goblins (Siva) again
and regained Amaravati. Dhaimaraja has been mentioned by
you as the protector of your sacrifice. His power is known to
all when he formerly tried to bind Sveta with cords. Dhanada
(Kubera) is afraid of the Three-eyed Lord. Fire-god is his
(Siva’s) eye Rudra rushed to the help of the preceptor of gods
when Dvijaraja (Moon) ravished the exceedingly beautiful Tara.
85-87. Vasistha and others who work as your Rtviks know
him (Siva). Rudra is one without a second. These and the
other sages know this well, yet they are working in your sac­
rifice because they honour you. If you listen to my words, the
words of a (real) Rrahmana, that will be beneficial to you. Pay
heed to me, and invite Visvesa, the Lord of the fruits of a
Kratu Without him this Kraut, though performed (success­
fully) is no better than one not performed.
88. If that Mahadeva, the sole observer of all activities is
present, your desires as well as the desires of all these will
become realised.
89. Just as insentient seeds do not germinate themselves,
so also all the insentient activities and rites do not bear fruit
without Isvaia
90. A religious rite without Siva is like a speech without
purport, a body without piety and a woman without a husband.
91. A rite without Siva is like regions without Ganga, a
house without a son and wealth without liberal gifts.
92. A rite without Siva is like a kingdom without a min­
ister, a Brahmana without Vedic Study and happiness without
a woman.
93. A rite without Siva is like twilight (prayer) without
Darbha grass, libation without gingelly seeds and Н о та without
ablution.”
94. Deluded by Sambhu’s Maya, even the alert, efficient
Daksa did not pay heed to the words thus uttered by Dadhlci.
95-101. He replied furiously: “Why should you worry about
my Kratu? All the rites, the important and essential ones for
(performance of) Kratu become invariably fruitful by proper
 I V .ii.8 7 .102-111 359

performance. Even the rite of your Isvara does not achieve its
result through incorrect performance. Everyone is Isvara (master)
in the matter of making his rite fruitful. It was said by you just
now' that Isvara is the witness of all rites. That may be just so,
but nowhere does the witness offei the object desired As to
your statement that the insentient rites do not bear fruit with­
out Isvara, I shall cite a counter-example. Even the insentient
seeds germinate, blossom and fructify when their proper time
and season come. In the same manner a sacred rite bears fruit
without Isvara. Of what avail is then that isvara of great inaus­
picious features?

D adhici said :
102. By proper performance, a rite may perhaps bear the
fruit but if Isvara is not favourable the fruitful one perishes
quickly.
103. A rite performed contrary to the injunctions may
bear fruit due to the power of the divine wish. How can all
the others here below him and dependent on him be called
Isvaras!
104. Isa is not like an ordinary witness. He is the undoubted
witness of all the activities of everyone and the bestower of the
benefits.
105. It is the Lord, the creator of everything, who penetrates
the seed in the forms of earth, water etc., and in the form of
the Time causes the germination of the seed.
106. You said that the rite will bear fruit at the proper
time even without Isa, but that time is the Lord himself the
maker of all, the lord of all.
107. Another thing mentioned by you is the only true
thing. Of what avail is Isvara here, Isvara the personified form
of great auspiciousness!
108. Those who are really great, those whose forms are of
auspicious nature, and those who really deserve the name Isvara,
what have they to do here near you?

109. When Brahmana Dadhici replied thus point by point,

Daksa became all the more furious, due to arrogance born of
excellent prosperity.
110-111. He looked around and commanded those who were
360 Skanda Purdna

in the vicinity: “Quickly remove this base Brahmana. Take him

far away from this excellent sacrifice. His mind is dwelling on
something not very good.” On hearing this Dadhu:i said laughingly:
112-113. “O foolish one, why do you attempt to remove me
far away. It is certain that you too are far removed from everything
auspicious along with all these. О Prajapati, all of a sudden
the angry punishment of the great Lord, the administrator of
the worlds, will fall on your head.”
114-116. After saying this the Brahmana went out of that
sacrificial hall. When he went out all these also followed him:
Durvasa, Cyavana, you (i.e. Agastya), Uttahka, Upamanyu, Rclka,
Uddalaka, Mandavya, Vamadeva, Galava, Garga, Gautama and
others who knew the true nature of Siva.
After Dadhici’s departure the great sacrifice was resumed
joyfully.
117. Daksa, the Prajapati, gave the Brahmanas who remained
there twice the usual Daksina and more money to the others
also.
118. All the sons-in-law were pleased by him with plenty of
wealth. The daughters too were elaborately adored with dis­
play of great affluence.
119. The wives of the sages, the wives of the Devas and also
the ladies of the city—all these were made the recipients of
great honour.
120. With the loud sound of the Vedic chant of the Brahmanas
who were excessively delighted in their minds, the firmament
was clearly made One with sound as its attribute by Daksa.
121. Agni became Mandagni (‘one with the gastric fire
impaired’) when the priest (profusely) offered the Ahutis. Ladies
in the form of quarters were propitiated by the fragrance of
the ghee-offerings.
122. The Suras became pot-bellied through Svahakaras and
Vasatkaras. Mountains of excellent cooked food were made by
him at every step.
123. Streams of ghee, thousands of rivulets of honey, great
lakes of milk and huge eddies of liquid raw sugar were also
made by him.
124. Heaps of silk garments, peaks of jewels were made.
The ground of the sacrificial hall was paved with gold and
silver.
 IV.ii.87.125— IV.ii.88.8 361

125. In his Kratu even the much sought beggars were not
to be found. Even the servants were delighted and well-nour­
ished
126. The sound of auspicious songs pervaded the courtyard
of the firmament. Groups of celestial damsels became delighted
and Gandharvas became excessively joyous.
127. Vidyadharas became jubilant. The earth flourished much
in that great Kratu of Daksa, full of the display of affluence
When the sacrifice proceeded smoothly, Sage Narada went to
Kailasa.

CHAPTER EIGHTYF.IGHT

Satl Casts off Her Body

Aira sty a said:

1. О Six-faced One, tell me the interesting story as to what

was done by the sage, the son of Biahma, after reaching the
world of Siva.

Skanda said:
2. Listen, О Pot-born One, I shall tell you what was done
by the noble-souled Narada after hurriedly going to Kailasa,
the abode of Sankara.
3-8 By the celestial path the sage arrived at the abode of
Sarnbhu. On seeing Siva and Siva, he bowed down and Siva
returned the salute respectfully.
The sage occupied the seat pointed out by him watching
their game of dice. They continued the play with the dice and
when they did not stop, the sage was prompted by eagerness
and said:

Narada said:
О Lord of Devas, the entire Cosmic Egg is your play. О
Lord, the twelve months are the houses in the chess board and
the thirty lunar days the dark (squares) and the bright ones
362 Skanda Purana

are the chessmen. The two Ayanas (transits of the Sun) are
the two dices. The two stakes are success and defeat entitled
Srsti (creation) and Pralaya (annihilation). The success of the
Goddess is Srsti and the success of Dhurjati js Pralaya. The
duration of the game of both of you is cited as the mainte­
nance (of the universe). Thus the entire Cosmic Egg is a mere
play of the Lord and the Goddess.
9. Neither the Goddess will defeat her Lord nor Isa will
defeat the Sakti. I am desirous of submitting something. О
mother, let it be heeded to.
10. Despite being the leader of omniscient ones, the Lord
is not aware of anything because he is stabilized far above
honour and dishonour.
11. He is Sporting Soul (one who assumes body sport­
ively) endowed with certain attributes but on pondering ovei
deeply, he is (found) utterly without any attribute. In spite of
his engaging himself in activities, he is not affected by those
activities.
12. Stationed in the middle (heart) of everything he takes
up an attitude of neutrality. This Mahesana has an impartial
vision of (equally viewing) friends and enemies in respect of
everything.
13. You are the Sakti of this Lord, the greatest object of
honour to everyone. Even to Daksa, you have given honour
as befitting a progeny.
14. But certainly you alone are the one mother of all the
universe. Brahma, Kesava and Vasava have come out of you.
15. Being deluded by the Maya of the Three-eyed Lord,
you do not know yourself. That is why, О Satl, my mind is
pained.
16. Other women too who are chaste and endowed with
great fidelity to their husbands do not take into account anything
except the pair of feet of their husbands.
17-18. Or, let this matter be set aside. I shall mention the
relevant matter on hand. Today I have seen something un­
usual near Nilagiri in the vicinity of Haridvara. Therefore, I
have come to you. I am eager to say something urged by a very
surprising and sad event.
19-20. This is the cause of surprise that in the sacrificial
pavilion of Daksa, all the men in the whole of the three worlds
 lV.ii.88.21-33a 363

along with their women-folk were seen. All of them were equally
well-adorned with their lotus-like faces beaming with pleasure.
Oblivious of all other activities they all took part in the sac­
rifice of Daksa.
21-22. The event that caused grief was this that the couple
of Bhava and BhavanT that dispels worldly existence (Samsara),
that from which this world originated, in which it functions
and in which it will certainly merge, was not seen. The inabil­
ity to see yon both (absenc e of both of you) made me very
sad
23 It was not only this that took place there, something
else also happened. It is not possible for me to describe it
That Daksa was the person who «poke it
21. On h ean n g th o se w o id s, B ra h m a w a lk e d away. H e
(D aksa) w as r e b u k e d verv m u c h hv th e g r e a t sage D ad h ici
2 r> K ven as the D e v a s a n d th e s a g e s s t o o d w a t c h i n g th e
p a t r i a r c h w as c u r s e d O n h e a n n v th e w o i d s o( abuse- h e u s e d ,
e a i s w e ie c lo se d in пн-
26. On hearing the abusive censuie of Bhava many
Brahmanas, the chief of win . was Durvasas, walked out in
protest along with Dadhici
27-28. But the great Yaga went on with the lay public
jubilant and well-nourished. I was unable to bear to look at
it. Hence I came away, О Goddess! I am not enthusiastic enough
to speak anything further out of deference to your sisters there
along with their husbands.

29. On hearing this Goddess Satl, the daughter of Daksa,

cast off the dice from her hand and meditated for a short
while.
30-31. She said, “Let it be so. My refuge is Bhava alone.”
After deciding thus in her mind, Sati, the daughter of Daksa,
got up immediately and bowed down to Sankara. Joining her
palms in reverence over her head, the Goddess submitted to
the Lord:

Devi sa id :

32-33a. Be victorious, О destroyer of Andhaka, О Three­

eyed Lord, О slayer of Tripuras! Your feet are my refuge, О
 364 Skanda Purana

Sadasiva; grant me the permission (to go). Pray do not pre­

vent me. I shall go to my father.

33b. After saying this, she placed her head 4 t the lotus-like
feet of the enemy of Andhaka.
34. Then Goddess MrdanT was told by Sarhbhu: “O fair
lady, get up. Tell me, О beautiful lady enjoying conjugal bliss,
what is it that you lack here?
35. О Goddess, it was by you that conjugal bliss was granted
to Laksnh, excellent lustre to Brahman!, and the state o f being
ever fresh to Sacl.
36-37. It is due to you that I am competent to protect the
vast prosperity and overlordship. Having attained you as Sakti
assuming a sportive form, I cieate this, protect this and con­
sume this (universe). О lady, I am en couraged by you. О
sharer o f my left half, why should you wish to forsake m e?”
38-39. On hearing this utterance o f Siva, Siva (Sail) said
to Mahesvara: “O Lord of my life, I am not going anywhere
leaving you. My mind will stay steady at the pair o f your feet.
I am going to see the Kratu o f my father. I have not seen a
Yajna anywhere.”
40-42. On hearing the words of KatyayanT, Sarhbhu said
then: “If a Kratu has not been seen by you, I shall perform
a Kratu then Or you, the holder of my Sakti, create another
Kratu rite. Let there be another Yajnapurusa. Let there be
other guardians o f the worlds. Create quickly other sages for
perform ing the duties o f Rtviks.”
On hearing this utterance o f Saiiibhu, the G oddess said
again:
43-44. “O Lord, the festivities o f my father’s Yajna should
be seen by me certainly. Grant me permission. Do not let my
words be otherwise. Who is com petent to turn back o n e ’s
mind or the water that flows downwards, О Lord? Do not
prevent me now.”
45-48a. On hearing this, the omniscient Lord o f goblins
said: “O Goddess, do not go forsaking me. Once you go you
will never meet (me). Today it is Saturday. It should stop you
from going towards the east. О my beloved, the star (constellation)
is Jyestha. The lunar day is the ninth. The Yoga is the seven­
teenth one (i.e. Vyatipata); separation today is inauspicious.
[V.ii.88.48b-61 365

You were born when half of Dhanistha was over. Therefore it

is the fifth day today. Do not go, О Goddess. If you go now,
you will never see me again.”
48b-49a. Again the goddess said: “If I am, even by name,
Satl, I shall be able to serve you with another body.”
49b-52. Thereupon Bhava spoke again: “Who is competent
to prevent a woman or a man if his mental predilection is
extremely excited. О Goddess, there is no meeting again. I am
speaking the truth. But, О fair lady, О my beloved, should one
value and wish for great honour as the prized asset, one should
not go even to the house of parents, if (one is) not invited.
Just as a river having flowed into the ocean does not flow back,
so also your return after going now is impossible.”

Devi said:
53. If I am attached to the pair of your lotus-like feet, you
alone will be my Lord in the next birth.

54-56. After saying this, the Goddess departed with eyes

blinded due to anger. What should be done by persons desirous
of going on some purpose was not done. She did not bow to
Mahadeva, nor did she circumambulate him. That was why she
did not return after her departure.
Even today, those who depart without bowing down to Mahesana
and without circumambulating him do not return like the days
that elapse.
57. The walking on foot even that holy path was consid­
ered very hard by that queen of the Lord of the three worlds.
58. On seeing Satl walking on foot, the Lord too was
pained in his mind very much. Then he called his Ganas:
59. “O Ganas, take the aerial chariot with mind and wind
as its wheels, yoked with ten thousand lions and having the
main pole of the flag rising like Sumeru.
60. The great gust of wind (Pravaha) shall be its banner
and the cosmic intelligence shall be the marked middle pole
and Narmada and AJakananda shall be the shafts.
61. The sun and the moon shall act as the umbrella there
and the excellent Varahi Sakti shall be the Makaratunda (the
fitting in front shaped like the snout of a crocodile).
 366 Skanda Parana

62. Gayatrl itself shall be the yoke; Taksaka and others

shall be the ropes; the charioteer is Pranava and the sound
of Orhkara shall be the creaking sound.
63. The Angas (ancillary subjects) shall be the protective
fittings and the seven metres shall be the front fender (for
protection against collision).”
On being ordered by Нага thus, the Ganas took the chariot
quickly.
64. After the goddess had been seated in the aerial chariot,
the attendants accompanied the great Goddess shining with
divine splendour (surpassing that of the sun—Comm.).
65. In a moment the wife of the Three-eyed Lord saw the
open yard of Daksa’s assembly. She got down quickly from the
aerial chariot stopped in the firmament.
66-69. Observed (fearfully) by the awestruck guards, she
entered the hall of sacrifice. She saw her mother wearing a
crown and dressed in auspicious clothes, and her sisters dressed
and adorned duly accompanied by their husbands. They had
various emotions Some were surprised. Some were arrogant.
Some were delighted and some were frightened. They looked
on probably with the thought, ‘This beloved of Нага has come
unexpected and uninvited. How could she come in a moment
in the aerial chariot?’ Without saying a word to all those, Sati
went near Daksa The father and the mother said, “You have
come It is good.”

Sati said:
70. О my dear father, if it is good that I have come, how
is it that I was not invited like these my sisters?

Daksa said:
71. My dear daughter, О blessed one without a parallel,
О auspicious one to all, this is not at all your fault. This is
my own fault.
72-75. It is my mistake that you were given to such a
husband by me who is ignorant and senseless. If I had known
him that this Isvara is no Isvara at all, how could I have given
you to that person having Maya (deceit) for his form? I was
contented with his name Siva ( ‘Auspicious One’) but did not
 IV .ii.8 8 .7 6 -8 4 367

know that he was not auspicious in form. He was extolled

before me by Pitamaha in diverse ways. ‘This is Sankara (‘Bene­
factor’), this is Sambhii (‘Enjoyer of Bliss’), Pasupati (‘Lord
of Animals’), Siva (‘Auspicious’), Srlkantha (‘Embraced by
Glory’), Mahesa ( ‘Great L o rd ’), Sarvajna ( ‘O m niscient’) ,
Vrsadhvaja (‘Piety-emblemed’). You give your daughter to this
Mahadeva wielding the bow.’
76-80. О faultless one, you weie given to him (in mar­
riage) at the instance of Brahma by me. I did not know that
he is Virupaksa (‘Odd-eyed’), Uksaga (‘Moving about on a
bull’), Visabhaksin (‘Swallower of poison’ ), Resident of the
cremation ground, Siilin (Trident-bearing, suffering Iron» colic'
pain), Kapalin (holding the skull), appealing to be handsome
by the contact of Ihnjihva's (serpents, scandal-mongers), Sup­
porter of Jala (‘water, sluggish ones’), Kapardin (‘having matted
hairs’), Having Kalanki (spotted one the Moon) kept on the
head, soiled and smeared with dust. Sometimes he wears only
a loin cloth; in some places he is nude like a madcap. In some
places lie wears a hide; he is fond of begging for alms; hideous
goblins are his followers; Stlianu (Standing like a post), Ugra
(fierce*), having such fearful ones for attendants, assuming the
body of Mahakala; human bone constitutes his weapon He is
devoid of caste and race.1
81 84. Where is Нага and where is this sacrifice, the abode
of auspiciousness! No one knows him well. Even one who
knows him is deceived Of what avail is much talk? О daughter
equipped with all good behaviour, he is coveted with dusty
clothes (i.e only Bhasman —holy ash constitutes his robes).
His ornament is human bone. Serpents tu*d to his arms aie
his bracelets. Matted hairs hang loose from his head. The tips
of his hands are busy in playing on his Damaru. He has the
fragmented (crescent) moon as the crest-jewel. He is inter­
ested in displaying his Tandava dance. All his activities are
inauspicious. Where is that (inauspicious) Нага and where is
the sacrifice, the abode of all auspiciousness! Hence, О Mrdani,
auspicious unto all, you were not invited. (What a great dif­
ference between Нага—the dispeller of Ignorance and its effects,

1 All these above-mentioned epithets have two meanings, one derogatory

and one complimentary
368 Skanda Parana

granting liberation to all and the sacrifice, the resort of the

inauspicious Samsara—Comm.).
85. Superfine silk clothes, splendid jewels, gems and or­
naments, all these have already been kept ready for you. Come,
see them and accept them. *
86. How can the odd-eyed trident-bearing Siva fit in here,
among the Devas and Indra of very auspicious dress and fea­
tures?

87. On hearing this utterance of her father, the chaste

lady Sati became very grief-stricken in her heart. She began
to speak:

Sati said:
88-89. О Lord, after hearing two Padas (words of a verse)
nothing else was heard by me even as you continued to speak.
That I shall explain to you. You have aptly said, “No one
knows him well. Even one who knows is deceived, who knows
that Sadasiva?”
90-94. You were deceived before by contracting an alli­
ance with him. You are deceived even now as you are prattling
without any sense. If you had t onsidered Sambhu then as you
describe him now, how could you have given me to him whom
no one knows? Or, in the matter of an alliance with him, it
is not your intellect that was the cause. Dear father, the cause
thereof was the weightiness alone of my merit.

After repeating (such words) many times she continued:

“You are the procreator of this body. Rebuke of my husband
has been heard by me through this body alone. An expiation
for this is that it should be cast off. A good woman of es­
teemed birth must continue to live as long as the rebuke and
insult of her dear Lord is not heard.”
95. After saying this, she consigned the sacrificial twig of
her body to the fire ignited by her wrath, by way of restrain­
ing her breath.
96. Thereupon, all the Devas including Indra lost their
colour and radiance. The fire did not burn as brightly as
before through the Ahutis.
97-101. Instantly, the capacity of the Mantras became re­
 IV.ii 88.102— IV.ii.89.5 369

duced. Some of the excellent Biahmanas enquiring one an­

other said, “Alas, what great calamity has befallen like this?”
A violent gust of wind blew, capable of swaying even moun­
tains. Within a moment the ground of the pavilion of the
sacrifice was covered (with grass and dust). Theie appeared
an unexpected streak of lightning and thunder'blast that shook
the earth. Meteors fell down from the sky. Ghosts and vam­
pires danced. Falcons and vultures hovered in the sky above.
Jackals and vixen howled inauspiciously beneath the Sun. The
clouds showered drops ol blood there.
102. A loud report of earthquake rose from the earth
causing tremor of the hearts. Divine* weapons clashed with one
another terribly.
103-106. The sacred sacrificial objects and offerings were
defiled by jackals and hounds. Gakoras and crows flew over
the sacrificial pavilion. The sacrificial hall turned instantly
into a cremation ground. Everything got stuck up in the place
where it was. All objects became motionless as though painted
in a pic ture and lacked lustre. Visnu and others became awestruck
and suspicious. Daksa and his attendants became pale-faced.
The Biahmanas then resumed the Yajna somehow.

CHAPTER EIGHTYN1NE

Manifestation o f l)akse\vara

Skanda said:
1. Again, О Agastya, Narada who had approached the Goddess,
went back to intimate to Нага all the news about the Goddess.
2. Narada saw Sarnbhu holding conversation with Nandin
with the gestures of his index finger and bowed to him.
3. He sat on the excellent seat vacated by Sailadi exhib­
iting a bit of embarrassment and kept quiet for a short while.
4. By the facial expression (of Narada) itself, the omni­
scient Lord knew the full details. Sambhu asked the sage: “For
what reason is this adoption of silence by you?
5. The natural state of the embodied ones consists of coming
into existence and disappearing altogether. Even the divine
370 Skanda Purana

bodies depart thus in course of time.

6. Everything that is visible is perishable, especially that
which is not of independent nature. Hence, О Brahmana,
what is surprising in this? Whom does Kala not* sweep off?
7. The coming into existence of a totally non-existent thing
is not possible. There cannot be (total) negation of an exist­
ing one. Hence learned men do not get deluded.”
8. On hearing the utterance of Sambhu, the eminent sage
said thus: “Indeed what the Lord has uttered is true.
9-10. What should have occurred inevitably has happened.
There is no doubt about it. But a mind-boggling anxiety torments
me much. In fact, in your case, nothing gets decreased and
nothing gets incieased. Due to your immutability and perfec­
tion, there is neither loss nor gain to you. How can there be
decrease or growth in you?
11. Alas! How can this wretched world devoid of Isvara (Lord
Siva) exist (at all)? It will be a piteous state il some will not
worship you from today.
12-13. Daksa, the patiiarch, did not invite you to the Kratu.
So on seeing the disrespect shown by him, Devas, sages and
human beings too will begin to dishonour you. Of what avail
is prosperity unto the people prone to disrespect? Even those
who have overcome the fear of Kala, have been insulted. Are
they men of prestige merely because they are endowed with
opulence?
14-18. Of what avail is their very long life and enormous
wealth? Those who value honour as their asset do not get
insulted at every step. I do not glorify those unumbrageous,
insensible ones though they live long. Among all women that
Satl, to whom honour was the asset is the most blessed. On
hearing your censure she considered her life worthless like
grass.” On hearing this, Mahakala fully understood the demise
of Sati. (He said:) “It is true, О sage, that the Goddess con­
sidered her life Worthless like grass.” When the sage kept quiet
due to the fear of Mahakala, Rudra became all the more fierce,
flared up with the fire of excessive wrath. A great lustre manifested
itself from that fire, rising from that wrath.
19. It became visible and assumed the shape of a colossal
person (image). Fie was holding the great missile Bhusundi.
He was powerful enough to make Ralamrtyu (god of Death)
IV.ii.89.20-36 371

tremble. He bowed down to Isa and said:

20. “O lather, give me the order. What excellent service
shall I offer to you? At your behest I can make a mouthful of
the entire cosmos.
21-22. I can make a handful of all the seven seas and
drink it up. At your behest I can convert Rasatala into Piitala
or vue versa and bring it off, О Isa, sportingly. I can bring
here Indra along with all the guardians of the world, dragging
them with their tresses of hair
23. Even if the Lord of Vaikuntha were to assist him, I
can, at your behest, render his missile ineffective.
24. Who are these pitiable wretches, sons of Ditijas and
Danujas, weak and feeble in war? If anyone among them were
to show his might, I shall crush him to death.
25-28 Shall I bind up Kala in battle? Shall I strive to
bring about the death of MrtyiP If I became furious in battle­
field, О Mahesana, none among mobile and immobile beings
will be able to steady itself. This is because of the strength I
derive from you. If I were to kick with my foot, the entire
earth shall tremble along with Rasatala like the leaves of a
plantain tree in the gust of wind. I can reduce to powder these
Kulcualas (principal mountains) with a blow of my hand. Why
say much? Command me. There is nothing that I cannot achieve
with the support of your powerful feet. Know that whatever is
thought of is (already) accomplished.”
29. On hearing this assertion of him, Isa considered it
accomplished He joyously told him as though he had already
done his duty:
30-32a. “O blessed one, you are a great hero among all my
Ganas. You be highly well-known by the name VTrabhadra.
Quickly carry out my task. Destroy the sacrifice of Daksa. All
those who show disrespect to you and those who come to their
help should be slighted by you. Go ahead, my son, with splen­
did future.”
32b-36. After receiving this Ajna (command) of Paramesvara
respectfully (with his head) he circumambulated Нага and
rushed ahead very fast. Thereafter Sambhu created out of his
breath hundreds of crores of other Ganas to follow him. Some
of those Ganas went ahead of VTrabhadra who had already left.
Some followed him and some accompanied him on both his
 372 Skanda Piirana

sides. The entire firmament was pervaded by them who ex­

celled even the Sun with their brilliance. The peaks of the
mountains were struck down by some. The roots and peaks of
some mountains were uprooted by some.
37. After uprooting huge trees, some of them reached
the tourtyaid of the sacrificial hall. The sacrificial posts were
pulled out by some. Some of them filled up the sacrificial pits
38. Some of the highly ferocious (Janas destroyed the
pavilion. Some of them armed with tridents dug up the sac­
rificial altars. Some of them ate the cooked rice offering soaked
in ghee. Others drank the curds and the ghee.
39. Some of them destroyed cooked rice heaped up like
mountains. Some made the milk pudding their (regular) food.
Some drank up the milk.
40. Some of them with their limbs nourished with sweet­
meats smashed the Yajna utensils to pieces. Some with brawny
arms crushed the handles of the sacrificial ladles
41. Some broke the carts. Some swallowed the animals.
Some whose rediancc surpassed the splendour of fire, extin­
guished the sacrificial fire.
42. Others joyously wore the silk garments. Some appro­
priated the jewels heaped into a mountain already.
43. Even as Lord Bhaga was looking on, one of them
deprived him of his eyes. Another infuriated (Jana felled down
the row of teeth of Pusan.
44. fhe Yajna who assumed the form of a deer was seen
fleeing by one of them. He beheaded it from afar with Ins
discus.
45. One of them saw Sarasvati going away and he cut off
her nose. The pair of lips of Aditi were cut off by another
infuriated Gana.
46. Another one ripped off the arms of Aryaman. A cer­
tain Gana forcibly took out the tongue of Agni.
47-53. Another attendant of great exploit cut off the testicles
of Vayu. A certain one bound Yama with cords and asked,
“Where is Dharma if Mahesa is not worshipped at the outset?”
Another Gana caught Nairrta by the hairs and dragged him
up many times, saying, “The holy offering without the Deity
(Siva) was eaten up by you.” He kicked him with his foot.
Another one caught hold of Kubera by the legs and shook him
IV.ii.89 Г)4-67 373

with force making him vomit the many Ahutis already taken
in. There were the eleven Ruclras in the same row as that of
the guardians of the world. They were slighted by the Pramathas
Tor their wrongful claim to the title of Rudra. Another Pramatha
pressed the belly of Varuna with force and made him vomit
out what had been offered without reference to Isa. The thousand­
eyed Indra of great intellect took up the form of a peacock,
flew on to a mountain and watched the scene. The Pramathas
bowed down to the Brahmanas and said “Go away, go away.”
54. The Pramathas took to task the other Yajakas (per­
formers of the Yajna). While the Yaga was thus devastated by
the Pramathas who had come earlier, Virabhadra himself reached
the spot surrounded by the army of Piamathas.
55 On seeing the sacrificial hall reduced to a pitiable
condition on a par with a cremation ground by the Pramathas
earlier, Virabhadra said:
56-58. “O Ganas, see This is the state of the rites begun
by the evil-minded ones without acknowledging Isvara. Why
should there be hatred for Mahesvara? Those who despise
Mahadeva, the sole witness of all ieligious rites, and still engage
in ritualistic acts, will attain a condition like this. О Ganas,
hurry up; where is that Daksa of foul activity^1 Where are the
Suras who partook of the offerings in the Yajna? Catch hold
of all of them and bring them heie.”
59. On hearing this command of Vnabhadra when those
Pramathas rushed forward, the infuriated Mace-bearing Lord
was seen.
60. Though they were very strong and valorous, those
Pramathas were brought to the state of dried leaves caught in
the wild gust of wind by that (Mace-bearing One).
61. Thereupon due to the fright of Haii the Pramathas
dispersed helter-skelter. Virabhadra on a par with the tornado
at the time of annihilation, became all the more fierce.
62-63. He saw ahead the Sarnga (name of Visnu’s bow)-
bearing Lord eulogized by his own attendants who were numerous,
endowed with four hands and who had conquered the ex­
tremely powerful Daityas. On seeing the slayer of Daityas served
(by those attendants) holding discus, maces, swords and Sarriga
bows, Virabhadra said:
64-67. “You are the Yajnapurusa here performing and
 374 Skanda Purana

supervising the great Yajha. By your vigour and power you act
as the protector of Daksa, the enemy of the Three-eyed Lord.
Either you bring Daksa and surrender him to me or fight with
me. If you don’t care to surrender Daksa, you h ^ e to protect
him with extra care. Mostly among the devotees of Sainbhu,
you are cited as the foremost one, since, when the number of
lotuses was one less than a thousand, you offered your lotus­
like eye. The discus Sudarsana was granted to you by Sarhbhu
who was pleased. It is due to the assistance of that discus, that
you defeat leading Danujas in war.”
68. On hearing this spirited speech of Vlrabhadra Visnu
desirous of probing his inherent strength spoke to him.
69-70. “You are more or less a son unto Sambhu; you are
foremost among the Ganas. Equipped with the command of
the king (Siva) you have become more powerful. Whosoever
you may be, I am also competent enough to protect Daksa.
I shall see your strength, how you will be able to lake him
away.”
71. On being told thus by the Sarnga-bow-wielding Lord,
Virabhadra encouraged the Pramathas to fight by means of
the gestures of his eyes.
72. Theieafter the followers of Visnu were told (taunting
words) and were reduced to the state of animals picking up
grass blades with their mouths (i.e. were brought to a humili­
ating condition).
73. Thereupon the infuriated Garuda-vehicled Lord struck
each of them in the chest by means of a thousand arrows in
the course of the battle.
74. Pierced in their chests, all the Ganas shed blood and
attained in the battlefield the lustre of Kimsuka flowers in
autumnal season.
75. The Ganas shone like elephants with ichor oozing
down and like mountains exuding liquids reddened with minerals.
76-77. Then the leader of the Ganas laughingly told the
chief of Vaikuntha: “O Sarnga-bow-wielding One, I know you.
You are expert in fighting; but your fight has been confined
to Daityas and leading Danavas and not with the Parsadas
(attendants of Siva).” After saying thus a Bhusundi was taken
up in his hand by Virabhadra.
78. Immediately the Mace-bearing Lord took up his mace
 IV.ii.89.79-92 375

that used to reduce to powder the huge bodies of the leading

Daityas resembling mountains. Thereafter Virabhadra struck
Gadadhara with his Bhusundi.
79-81. ("lashing with his body, the Bhusundi broke into
a hundred pieces. Vasudeva struck with force by means of a
blow with KaumodakI (name of the Gada) the valorous Virabhadra
who did not feel the pain at all. Thereafter Virabhadra took
up a Khatvariga, struck the Масс-wielding Gadadhara in his
brawny right hand and made the mace fell down. The infu­
riated Slayer of Madhu hit him with his discus.
82-84. On seeing the approaching discus, he remembered
Sankara Due to the recollection of Sankara, the discus be­
came slightly crooked and coming into close contact with Vila’s
neck became perfectly Sudarsana (pleasing to the sight). With
that discus the Lord of Ganas shone all the more like one
wooed in the battle by Viralaksmi witli the garland of victory.
On seeing Sudarsana held up as an ornament of his neck, Hari
slightly smiled with a trace of surprise. Then he took up his
Nandaka (sword).
85. Even as the Siddhas stood watching in heaven he
produced a bellowing sound Hum (H um kaia) and made the
raised fiand of Visnu holding Nandaka paralysed stiff.
86 89 Seizing a brilliant tiident he rushed against him
wishing to kill Hari. Thereupon the king of Ganas was checked
by a celestial speech: “Do not commit any rash deed.” Then
Vliabhadra, the most excellent one among the Ganas, left him
alone and went over to Daksa shouting loudly: “Fie upon you
who censured Isvara! Why a person like you who has skill,
whose opulence is so vast as this and who has assistance of the
Devas, does not perform the sacred rite with Isvara (present)?
With the blows of my open hand I shall smash to pieces that
defiled mouth with which Siva was censured by you.”
90. After saying thus, he struck a hundred blows with the
open hand and smashed the face of Daksa who said harsh
words about Нага.
91. Thereafter, he chopped off the ears and other parts
of those who had assembled there for the festivity, the chief
of whom was Aditi.
92. The straight-plaited tresses of some of them were cut
off by that excessively infuriated (Virabhadra); the hands of
 376 Ska nda Purana

some were chopped off and the breasts of some also were cut
off.
93. The Parsada tore up *Te noses of others. So also the
favourite of Siva pared off the fingers of still others.
94. He split into two the tongues of all those who cen­
sured the Lord of Devas and chopped off the ears of all those
who listened to it then.
95. Some of them who consumed the sacrificial offering
ignoring the Lord of Devas were tightly tied with cords round
the neck and were suspended from the sacrificial posts with
faces down.
96. The Moon, Dharma and others, the chiefs of whom
were Rhrgu and Marici were excessively insulted by him.
97. These were the (other) sons-in-law of the evil-minded
Daksa. He discarded Mahesvara and (onsidercd these more
than Siva.
98-101. Those holy pits, those sacrificial posts, those pil­
lars, that pavilion, those altars, those utensils, those diverse
sacrificial offerings, the various requisite things collected for
the purpose of the Yajna, the various functionaries of the Yajna,
those watchmen on duty and those Mantras—all were sportingly
smashed and destroyed. T he inauspicious affluence of Daksa
went off (was destroyed) in a short while in the same manner
as the riches acquired by deceiving others. When the great
Kratu was brought down to such a plight by VTiahhadva along
with the Ganas, Brahma (became sorry) for the omission
(annihilation?) of the due rites. He informed Нага and brought
him there.
102. Siva was brought to that place where the sacrifice
devoid of Siva’s (adoration) had become like this. When Mahadeva
came Vlrabhadra became very much ashamed.
103. He bowed down but did not say anything. The Lord
himself understood everything. After propitiating the Lord of
the chiefs of Devas, Brahma spoke again:
104-109. “O storehouse of mercy, though Daksa is guilty, he
should be shown kindness. О Sankara, get all these reinstated
as before.
О Sambhu, let order be passed so that the Vedic rites can
be resumed as before. This rite shall be duly fulfilled with
Isvara (present).
 IV .ii.8 9 .1 1 0 -1 2 1 377

О Paramesvara, in all those rites without invocation of Isvara,

there shall be thousands of obstacles in this manner.
If considered properly, this Daksa, the pitiable wretch, is a
great devotee of yours, because by undertaking a sacred rite
without Isvara he has set an example for others.
Another person performing a holy rite by setting aside
Mahesana will have the same result as in the case of Daksa.
Hence no one will (dare to) undertake any holy rite anywhere
without Siva, after having heard and understood (the conse­
quences) of such an act of Daksa.”
110. On hearing the utterance of Brahma thus, Lord
Mahesvara smiled and commanded Virabhadra, “Reinstate
everything as before.”
111-112. After getting the command of Sarva, Virabhadra
rearranged everything as before except the face of Daksa. Those
who censure Isvara are certainly dumb animals. So Virabhadra,
the Gana, made Daksa goat-faced.
113. Thereafter the Lord took leave of Brahma. His duty
as a householder having been concluded, he went to Himaprastha
accompanied by his Parsadas for performing penance.
114. Since no person will remain even for a short while
bereft of some stage of life, the excellent Asrama (stage of
life) is beneficial.
115. Hence that Mahesvara, the bestower of the fruit <rf
all penances, performed penance along with his Ganas. Brahma
instructed Daksa (as follows):
116-120. “Go to Varanasi, if you desire to wash off the dirt
of sins arising from censuring Нага. It is otherwise irremov­
able. After reaching the meritorious Varanasi that remove*
masses of sins, do instal the Linga. Saiiibhu will become pleased
thereby. When Mahesvara is satisfied the entire universe con­
sisting of mobile and immobile beings becomes satisfied. Excepting
in Varanasi nowhere else will your sin be removed. Expiatory
rite for sins like Brahmana-slaughter has been laid down by
learned men, but not for the censure of Нага. In that case,
KasI alone (is the redeeming feature). If meritorious persons
instal a Linga in Kasl, it is as though all pious rites have been
performed by them. They alone are the seekers of all aims of
life.”
121. On hearing these words of Brahma, Daksa hurried to
378 Skanda Purdna

Avimukta, the great holy place, and performed a great pen­

ance.
122. He duly installed a Linga and became engrossed in
propitiating the Linga. He did not care to kn<5w anything in
the world other than the Linga.
123. Daksa, the efficient patriarch, eulogized Mahesana
day and night, worshipped, bowed down to, mediated upon,
and saw him alone.
124. Daksa thus meditated on the Linga of Isvara with
great concentration of the mind for 12,000 years.
125. In the meantime, Satl took the form of lima, born
of Mena, the chaste wife of Himalaya. By means of a severe
penance, she attained the Pinaka-wielding Lord as her hus­
band.
126-128. Daksa continued to worship the Linga and remained
steady in the penance. The Daughter of the Lord of Moun­
tains had come to KasI with her husband. On seeing (Daksa)
engaged in adoring Siva Linga with steadiness of mind, the
Goddess submitted to Нага: “О Lord, this devotee has become
feeble on account of his penance. О ocean of mercy, do a
favour unto this Prajapati by granting him a boon.” On being
told thus by Aparna, Sambhu, the Lord, said to Daksa:
129-131. “O highly fortunate one, tell me the boon you will
have. I shall grant you whatever is mentally desired by you.”
On hearing this utterance of Isa, he bowed down to Нага
many times, eulogized by means of different kinds of prayers
and on seeing Sankara pleased, he spoke to the Lord of the
chiefs of Devas: “If a boon has to be granted to me, let there
be unruffled fixed devotion of mine to the pair of your feet.
This is a great Linga which I have installed here. О Lord, you
should station yourself in this Linga forever.
132. О Lord, О ocean of mercy, may the offence commit­
ted by me be pardoned. Let there be only these boons. Of
what avail are other boons even if they be ever so excellent?”
133-136. On hearing this, the great Lord Bhava became all
the more pleased and said: “Let what is uttered by you be so
and not otherwise. I shall grant you another boon too. О
Prajapati, listen to it. This Linga that has been installed by you
is Daksesvara by name. If men serve this Linga, I shall un­
doubtedly forgive a thousand offences. Hence this should be
I V .ii.8 9 .1 3 7 — IV .ii.9 0 .6 379

adored by people. Due to the worship of this Linga you will

be worthy of the esteem of everyone. At the end of two Parardhas
you will attain salvation.”
137. After saying thus, the Lord of the chiefs of Devas
merged into that Linga. Daksa went home having realized all
his desires.

Skanda said:
138-139. О Agastya, 1 have thus narrated the origin of
Daksesvara. On listening to this a creature is rid of hundreds
of offences. If a man listens to this meritorious narrative pertaining
to the origin of Daksesvara, he is not touched by sins, even
if he happens to be the committer of all crimes.

CHAPTER NINETY

The Story of Pdruatisa

Agastya said:
1. О delighter of the heart of Parvati, narrate the origin
of Parvatlsa which has already been described by you as a
dispeller of sins.

Skanda said:
2-4. О Agastya, Listen. Once Mena, the chaste wife of Himalaya
spoke to her daughter, the daughter of the King of Mountains:
“Do you know what is the native place of Siva? Where is his
residence? Who is his relative? Probably there is no relative
and no home of the son-in-law anywhere.” On hearing the
words of her mother, the daughter of the Lord of Mountains
became very much ashamed. On getting an opportunity, Gaurl
bowed down to Sambhu and submitted:
5. “O Lord, О husband, certainly today I have decided to
go to my mother-in-law's house. I should not stay here. Take
me to your own house.”
6. On hearing the words of the daughter of Himalaya (Parvati)
 380 Skanda Purdna

thus, Girisa who was aware of the reality, left Himalaya and
came to his own Anandavana.
7. On reaching Anandavana, the cause of great bliss, the
Goddess forgot the abode of her father and became one of
the very form of bliss.
8. Then Gauri intimated to Girisa once: “How is it that in
this holy spot here, there is a mass of continuous bliss? Kindly
let me know.”
9-15. On hearing this speech of Gauri, the Pinaka-bearing
Lord replied: “In this holy spot, the abode of salvation, ex­
tending over five Krosas, О Goddess, there is not a spot even
as minute as a gingelly seed without a Linga. Around each of
these Lingas, the ground to the extent of a Krosa too shall be
the giver of bliss. О Goddess, here in this Anandavana, the
cause of great bliss, there are many Lingas in the form of
highest bliss. By the contented and blessed people living in
all the fourteen worlds, excess of contentment has been at­
tained by making Lingas here after their respective names.
Even Sesa with his special knowledge does not know the extent
of the welfare of a person by whom my Liriga has been in
stalled, О great Goddess. О Goddess, born of the Mountain,
that is why this holy spot is the cause of great bliss which is
beyond calculation due to the numerous Lingas.”
16-18. On hearing this the great Goddess bowed down to
the feet of the Lord once again and cajoled him: “O Mahadeva,
grant me permission to instal my own Linga. Getting the permission
of the husband a chaste lady attains welfare. There is no loss
of her welfare even in Samvarta.” After propitiating the Lord
of Devas and getting the consent of Mahesita, the Linga was
installed in the vicinity of Mahadeva by Gauri.
19. By visiting that Linga all sins including Brahmana-slaughter
will get dissolved. There is no doubt about it. There shall be
no further bondage within a body.
20. О sage, listen to the boon granted by the Lord of Devas
in respect to that Linga with a desire for the welfare of devo­
tees.
21. At the death of the person who worships the Linga
named Parvatisa, he will become a Kasi Linga.
22-25. After becoming a Kasi Linga he will enter me.
One who adores Parvatisa on the third lunar day in the
 rV.ii.91.1-11 381

bright half of Caitra, gels all fortune here and excellent goal
hereafter. If the woman or man propitiates Parvatisvara, she
or he will never enter a womb thereafter. She/h e will attain
all good fortune. If the devotee utters even the name of Parvatisa
Lihga, the (accumulated) sin of a thousand births perishes
instantly. The excellent man who listens to the greatness of
Parvatisa becomes a man of great intellect and obtains all the
desires of this world as well as that of the other world.

CHAPTER NINETYONE

The Greatness of Gauge sitara

Skanda said:
1-4. О sinless one, the greatness of Parvatisa has been
recounted to you. О sage, listen now to the origin of Gangesvara,
on listening to which one shall attain the merit of a bath in
Gahga wherever he may be. When Gaiiga along with D ilipa’s
son Bhagiratha had a confluence with Cakrapuskarini Tirtha
in this Anandakanana, she knew the unparalleled power of the
holy spot born of the protection assured by Saihbhu. After
recollecting the superb benefit of the installation of a Lihga
in Kasi, a splendid Lihga was installed by Gahga.
5-9. Rare indeed is the sight of Gangesvara Lihga in Kasi.
If a devotee worships Gangesa on the Dasahara (tenth day in
the bright half of Jyestha), his sin accumulated in the course
of a thousand births perishes instantly.
In Kali age, Gangesvara Lihga shall mostly be concealed.
It’s sight is conducive to merit unto all men. If the rare Gangesvara
Lihga is seen by anyone, undoubtedly Gahga is directly seen
by him. О son of Mitra and Varuna, there is no doubt about
this that Ganga, the remover of all sins, is of very rare acces­
sibility in Kali age. Kasi is of still rare accessibility when Tisya
(Kali age) arrives.
10-11. More than that, the Lihga named Gangesvara is of
yet rarer accessibility in Kasi. The visit thereof is conducive
to the destruction of sins. If a devotee listens to the greatness
 382 Skanda Purdna

of Garigesa, he will never fall into a hell. He will obtain the

mass of requisite merits and derive whatever is coveted.

CHAPTER NINETYTWO

The Story of Narmadesvara

Skanda said:
1. О sage, I shall narrate to you the greatness of Narmadesa.
Merely by thinking of it all the great sins perish.
2. In the beginning of this Varahakalpa the leading sages
asked: “O son of Mrkandu, which is the most excellent river?
Tell us.”

Mdrkandeya said:
3. О sages, listen all of you. There are hundreds of rivers.
All of them remove sins. All of them are bestowers of merit.
4-5. Of all the rivers, those that fall into the seas are the
most excellent. Of all those rivers Ganga, Yamuna, Narmada
and Sarasvatl are the most excellent rivers. Among the riveis,
О eminent sages, these four are highly meritorious.
6. Ganga is the embodiment of Rgveda. Yamuna is cer­
tainly Yajurveda. Narmada shall be Samaveda personified and
Sarasvati Atharva Veda.
7. Ganga is the origin of all rivers and it fills the ocean.
No excellent river can attain equality with Ganga.
8. But formerly Reva (Narmada) performed penance for
a long time. О excellent one, the creator (Brahma) who was
ready to grant the boons was requested thus:
9-13. “O Vidhi (Creator), О Lord, if you are pleased, grant
ine equality with Ganga.” Thereupon Narmada was told smil­
ingly by Brahma: “If equality with the Three-eyed Lord can be
attained by anyone else, the equality with Ganga can also be
obtained by another river. If at any place another man can be
equal to Purusottama, then another river can attain equality
with Ganga. If at any place another woman can be on a par
with Gauri, another river shall attain equality with the celestial
 IV.ii.92 Л 4-28 383

river. If by any means another city can be equal to the city

of KasI, then another river can obtain similarity with the heavenly
river.”
14. On hearing these words of Vidhi (Brahma) Narmada,
the excellent river, refused the boon of the Creator and came
to the city ol Varanasi.
15. Of all the meritorious rites no other rite than the
installation of a Linga at KasI has been declared by some as
a rite causing greatest welfare.
16 Thereafter, the meritorious river Narmada made the
installation duly in the Pilipila Tlrtha near Trivistapa.
17. Thereupon Sambhu became pleased with that splcn-
did-souled river end said: “O blessed one, О sinless one, choose
whatever boon appeals to you.”
18-27. On hearing this, Reva, the most excellent river,
said to Mahesvara: “O Dhurjati, of what avail here is a worth­
less boon, О Lord of I)evas. О Mahesvara, may my devotion
be unswerving towards the pair ol your feet.” On heating this
very excellent statement of Reva the Loid became extremely
delighted and said: “Let what you said be so. О abode of
merits, I am granting you another boon. Take it.
By my blessings, О Narmada, all the stones on your banks
will be in the form of Lingas.
I shall grant you another excellent boon unachievable in
fact by means ol masses ol austerities. Hear that too
Gaiiga removes sins instantly. Yamuna does it in seven days
and Sarasvatl in three days but you remove merely at your
sight.
1 shall grant another boon too, О Narmada that dispel sins
at mere sight. The Linga named Narmadesvara installed by
you is highly meritorious and it will accord eternal salvation.
The son of Surya (i.e. god of Death) will assiduously bow
down on seeing the devotees of this Linga for the sake of
increasing great welfare. О noble lady, there are many Lingas
in KasI at every step, but the greatness of Narmadesa is some­
thing miraculous.”
After saying thus the Lord of Devas merged into that Linga.
28. After attaining the miraculous sanctity Narmada became
extremely delighted. The remover of sins at the mere sight,
Narmada returned to her own land.
384 Skanda Parana

29. On hearing the words of the saintly son of Mrkanda,

those eminent sages became delighted in their minds. They
carried out the tasks beneficial to them.

Skanda said:
30. On hearing the greatness of Narmadesa, a man endowed
with devotion shall cast off the slough of sins and will attain
excellent knowledge.

CHAPTER NINETYTHREE

Manifestation of Satisvara

Agastya said:
1. The greatness of Narmadesa which destroyed sins has
been heard. Now, О Skanda, recount the origin of Satisvara.

Skanda said:
2-3. О sage born of Mitra and Varuna, I shall narrate the
story, listen, how Satisvara Liriga manifestated itself in Kasi.
О sage, formerly Satadhrti (Brahma) performed a very great
penance. Pleased by that penance, the Lord of Devas was ready
to grant the boons.
4. The omniscient Lord, fond of Brahmanas, told Brahma,
“O creator of the worlds, choose the boon.”

Brahma said:
5. О Lord of Devas, if you are pleased and if you will grant
me the desired boon, then you be my son and may the Goddess
be the daughter of Daksa.

6. On hearing this as the boon desired by Brahma, the

great Lord looked at the face of the Goddess and smiled.
Then he spoke to the Four-faced Lord:
7. mO Brahma, may your desire come to be true. О Grand­
father, what is it that cannot be given?” After saying this, the
 IV.ii.93.8-23 385

Moon-crested Lord came out of the forehead of Brahma.

8-10. That boy went on crying looking at the face of Brahma.
Thereafter Brahma saw and spoke to the crying child, “Why
do you cry again and again even after obtaining me as your
father?” On hearing what was said by Brahma, the child said,
“I am crying for the name. Give me a name, О Creator, О
Grandfather.” That magical infant (Mdyddimbha) got the name
Rudra because he cried.

Agastya said:
11. О Six-faced One, though Isa assumed the form of an
infant, why did he cry? If you know explain it to me. My
eagerness is very great.

Skanda said
12. Due to the fact that I am a son of the omniscient Lord,
I know something. I shall tell the cause of crying. Listen, О
Pot-born One.
13-14. A thought occurred in the mind of the Lord, the
Supreme Soul, to test the sharpness of the intellect of the
four-faced Paramesthin (Brahma), Vedhas, the sole lord of Satyaloka.
Hence out of delight there was abundance of tears in (the
eyes) of Mahesa.

Agastya said:
15-16. What is that sharpness of intellect of Brahma no­
ticed by Sambhu in his mind, whereby there was abundance
of tears of joy in the Lord even during the time of infancy?
Tell me this, О wise one, О increaser of the bliss of the omniscient
Lord.

On hearing the words uttered by Agastya the enemy of Taraka

said:
17-23. “O Pot-born Sage, it was this that the Lord men­
tally considered. The Lord aware of everything knew that Vidhi's
wish was like this: ‘Who is competent to redeem the father
except his progeny? This is one of my desires. The second
desire is certainly this. This (Lord Siva) is the remover of the
rebirth of a person who remembers (him). If he becomes the
 386 Skanda Purana

child, I shall obtain every moment perfect vision, the touch

of the limbs, the opportunity of sharing the same bed, seat
and diet etc. with him..After becoming the child, what wished-
for thing will not be given to me by him. who is*beyond the
ken of speech and mind? The creature that touches him once,
that joyously sees him once will not be born again. It will
become great in bliss. Undoubtedly I shall become the recep­
tacle of the greatest happiness if he somehow becomes a play­
thing in the house.’ Thus by realizing the wish of Vidhi, the
Lord had tears of joy in all the three eyes.”
24-25. On hearing this utterance of Skanda, Agastya re­
joiced very much. He bowed down at his feet and said: ttBe
victorious, О son of the omniscient Lord; obeisance to you,
the soul of bliss. The mind of Vidhi and the innermost thought
of Sariibhu have been perfectly understood by you.”
26-27. Skanda too was extremely satisfied to notice the
delight of the listener. “O Agastya, you are blessed, you arc
blessed. Vou know how to listen correctly. My effort in nar­
rating this tale to you has not gone in vain.” After saying this
to Agastya, the Six-faced Lord said once again:
28-29. “When the Lord assumed the form of Rudra, the
Goddess became the daughter of Daksa. Sati, that daughter of
Daksa, was desirous of a husband. She performed a fierce
penance in Kasi. She saw Нага in front manifesting himself
in the form of Liriga and saying clearly, ‘O great Goddess,
enough of your penance.’
30-35. (He continued) “This Linga will be named Satlsvara
Linga after your name. О daughter of Daksa, just as your
desire has been fulfilled here, so the desire of anyone else also
will be fulfilled by propitiating this Linga.
A virgin will attain a husband far beyond her expectation
by propitiating this Linga; similarly a young man, an excellent
wife. Whatever whoever desires, that will be realized by him
by adoring Satlsvara. There is no doubt about it.
After worshipping Satlsvara if anyone desires anything, that
desire will soon be fulfilled. On the eighth day from today
your father, the Patriarch, will give you, his daughter, to me.
Your desire is fruitful.” After saying this, the Lord of the chiefs
of Devas vanished there itself.
36. That Sati, the daughter of Daksa, joyously went home.
IV.ii.9S.37—IV.ii.94.9 387

On the eighth day the father gave her to Rudra

Skanda said:
37-38. Thus Satisvara Linga manifested ilseU in Kasi. О
sage, if it is even recollected the Linga shall accord the great­
est Sattvaguna. By visiting Satisvara Linga to the east of Ratnesa,
the devotee is rid of sins immediately and he derives knowl­
edge in due course.

CHAPTER NINFTYFOUR

Manifestation of Amrtrsa and Other l.ingas

Skanda said:
1-2. C) great sage, I shall describe othei Lnigas too, the
thief among which is Amrtesa. The very' name of these Lingas
bestows nectar.
Formerly there was a sage here (in Kasi) leading the life
of a householder. His name was Sanam. He was always en­
gaged in Brahmayajha (teaching Vedas). He always considered
guests as his deity.
3. He was always engaged in the adoration of the Linga
He never took monetary gifts fiom pilgrims in the holy spot.
The son of Sage Sanam was Upajanghani.
4. Once he went to a forest wheie he was bitten by a
serpent. Then he was brought to his hermitage by his friends
5. After heaving a heavy sigh Sanam took Upajanghani to
the cremation ground in the vicinity of Svargadvara
6-7. A Linga in the shape of a Bilva fruit (Sriphala) was lying
as if hidden there. The sensible sage had placed the dead body
there and thought: ‘How can the boy bitten by a serpent be
cremated?’ In the meantime the boy Upajanghani was revived
to life. He got up like one who had been sleeping.
8. On seeing Upajanghani alive and active once again, Sanaru
was struck with great wonder.
9. ‘What is the cause of my son Upajanghani’s ability to
 388 Skanda Purdna

be alive and active? The serpent that bit him outside the holy
spot had not made him dead (when brought within this holy
place)
10-12. Even as the sage was pondering over» the resusci­
tation of the son, an ant brought another dead ant there itself,
which also regained life and walked away. After knowing the
truth indicated by the revival the sage dug up the ground with
his soft palm. There a Liriga of the size of a Bilva fruit was
seen by him.
13-14. That Liriga was adored there by Sanaru along with
all the members of his family; a name Amrtesvara also was
assigned to that long standing ancient Liriga. One shall cer­
tain ly attain im m o rtality by to u c h in g this Liriga in
Anandakanana.
15-16. After worshipping Amrtesa that sage reached his home
with the son resuscitated. It was seen by the people with wonder.
Ever since then, О eminent sage, that Amrtesa Liriga has been
bestowing spiritual power on men in Kasl. It may become
hidden once again in Kali age.
17. On coming in touch with Amrtesvara dead persons
come to life instantly. Merely by touching it those who are
alive attain immortality.
18. There is no other Liriga anywhere on the earth equal
to Amrtesa. In Kali Yuga it is rendered hidden by Sambhu
intentionally.
19. If even the name of Amrtesvara in Kasl is remem­
bered by people, they will never have the fear arising from
malignant Planets etc.
20. О sage, there is another great Liriga named Karunesvara
in the vicinity of Moksadvara in front of Moksadvaresvara.
21-23. By visiting that highly merciful Liriga no one will be
able to go out of the holy spot (i.e., will get salvation there
itself).
Holy ablution should be taken in Manikarnika. Karunesvara
should be visited. Fear arising from obstacles to the holy spot
should be joyously discarded.
On Mondays the devotee shall observe the vow of taking in
food once only (per day). The observer of the Vrata should
worship Karunesvara with Karunamalli flowers.
24. Satisfied with that Vrata Lord Karunesvara will never
 IV.ii.94.25-37 389

banish him from the holy spot. Hence this Vrata should be
observed.
25-28. Karunesvara may also be worshipped with the leaves
or the fruits thereof (i.e. of the Karunamallika plant). If a
person devoid of perfect knowledge does not know that Linga,
he will worship Karuna plant uttering “May the Lord of Devas
be pleased.”
If a twice-born observes this Vrata every Monday for a year
Karunesa shall become pleased with him and shall grant him
whatever is desired. Karunesa should be visited purposefully
here in KasI by men.
Thus the excellent greatness of Karunesa has been narrated
to you, on hearing which no fear arising from obstacles shall
occur in KasI.
29. By v isitin g b o th , i.e ., S v a r g a d v a r e s v a r a 1 and
Moksadvaresvara in KasI, one shall obtain heavenly pleasures
and salvation.
30. Another Linga namely Jyotlrupesvara Linga shines in
KasI. By worshipping it the devotees become brilliant in form.
31. There is no doubt about it that a man obtains radiance
in form by worshipping the great Lord Jyotlrupesvara on the
banks of the Cakrapuskarinl.
32. Ever since the advent there of the excellent river
Bhaglrathl, the celestial river joyously worships that Linga.
33. Formerly when Visnu was performing penance here,
that lustrous Linga manifested itself here. Hence, this holy
spot is splendid.
34. Even if a person meditates on Jyotlrupesvara on the
banks of Cakrapuskarinl or from a long distance, Siddhi can­
not be far away from him.
35. О excellent one, among all these fourteen Lihgas, eight
Lihgas are of great power. They are like forest-fire unto the
seeds of Karinas.
36-37. These thirty-six Lihgas are conducive to the great­
ness of the holy spot: the fourteen Lihgas beginning with
Omkara, the great eight Lihgas beginning with Daksesvara
and the fourteen Lihgas beginning with Sailesa.

1. Svargadvaresvara—A temple set into the city of Varanasi several hundred

yards up-hill from the river along the lane called Brahma Nala which was
formerly a rivulet. (BCL. 251)
390 Skanda Purdna

38. Sadasiva in the form of the thirty-six Tattvas1 (viz. five

Suddha, seven Suddhdsuddha and twenty-four Asuddha) is sta­
tioned in these Lingas always in this holy spot and imparts the
Taraka knowledge.
39. This is the central principle indeed in the form of thirty-
six Lingas. By resorting to these, all wretched states (such as
Hell) can be averted.
40. О sage, certainly these Lingas are highly mysterious
and esoteric. Due to the power of these Lingas, salvation here
is assured.
41. О highly intelligent one, KasT is the holy spot of salva­
tion, due to these Lingas. These other Lingas manifest them­
selves in every Yuga.
42. This holy spot Anandakanana of Sairibhu is beginningless.
Those who attain permanent stability (or death) here are un­
doubtedly liberated ones.
43. Yogic Siddhi is definitely achieved here; so also Tapassiddhi
( i e. the fruit of penance); Siddhis (attainment of ‘fruits’) in
Vratas, Mantras, Tlrtha are certainly achieved here.
44. The Anandavatika (‘pleasure grove’) of Sanibhu is the
source of oiigin of what is called the set of eight Siddhis, the
great ones, beginning with Anirna.
45. This Anandakanana is the abode of the glory of salva­
tion. This is attained through merits and should not be aban­
doned by one afraid of worldly existence
46. This alone is the great profit; this alone is the most
excellent penance; this alone is the highest merit that Varanasi
is obtained.
47-48. Death is inevitable to one who is born and it may
happen anywhere. The goal to be obtained afterwards may be
auspicious or inauspicious in accordance with the Karmas
After realizing that death is inevitable and that one attains a
condition in accordance with one’s Karmas, Kasika should be
resorted to positively because it eradicates all Karmas.

1. The thnty-six Tattvas are as follows*

(i ) Five Suddha Tattvas aie' Siva, Sakli, Sadasiva, Isvara and Vidya.
(li) Seven Suddhdsuddha Tattvas are. Maya, Kala, Niyati, Kala, Avidya, Raga
and Purusa
(lii) Twenty-four Asuddha Tattvas are: Prakrti, Buddhi, Ahariikara, five Tanmatras,
five Mahabhfitas, Manas, five cognitive organs and five conativc organs.
 IV.ii.94.49— IV.ii.95.1 391

49. After attaining human birth, though the life may be

extending over only a moment, those who do not resort to the
city of KasI, are deprived of everything they possess. They are
dull-witted.
50. Rare is human birth and rare is the city of KasI. Those
who are in contact with both are undoubtedly liberated.
51. Where are such austerities here; where is that excellent
Yoga whereby liberation is obtained? The most excellent sal­
vation is obtained by residing here in KasI.
52. It is truth. Again (I affirm that) it is the truth. Again
and again, it is asserted as truth. There is no other place on
the earth like KasI for the attainment of salvation.
53. Visvesa is the bestower of salvation always. The north-
flowing (river) is conducive to salvation. There is liberation
in Anandakanana. Salvation is to be attained nowhere else.
54. The only bestower of salvation is Visvesa. No one else.
He makes (people) reach KasI and grants salvation (to them)
and not through other means.
55. Sayujya Mukti (i.e. liberation in the form of complete
unification in God) is to be attained here alone. Sannidhyadi
(‘nearness to Siva etc.’) can be attained through other means.
This too is not easily obtained certainly (elsewhere). But salvation
m KasI is easily obtained.

Skunda said:
56 Listen, О Agastya, the most fortunate one; I shall tell
you the future that Krsnadvaipayana Vyasa will speak as a great
statement later on and what he will do afterwards in order to
come to a decisive conclusion.

CHAPTER NINETYFIVE

Vyasa s Arms Get Paralysed

Vyasa said:
1. Listen, О highly intelligent Suta, to what has been stated
by Skanda as the future concerning me to the highly intelli­
gent Pot-born (A gastya).
392 Skaida Purdna

Skanda said:
2. Listen, О blessed sage, О son of Mitra and Varuna, how
the excellent sage, the son of Parasara, will be getting de­
luded.
3-5. The highly intelligent Vyasa divided the Vedas into many
Sakhas (branches). He taught Suta and others the eighteen
Puranas. He composed a work entitled Mahabharata that can
be called the innermost secret (essence) of the Srutis, Smrtis
and Puranas and which is the most fascinating one. It subdues
all sins. It gives perfect peace. By merely listening to it, the
sin of killing a Brahmana is destroyed.
6-10. Once that glorious sage was wandering over the
earth when he reached Naimisaranya where there were lead­
ing sages Saunaka and others. These ascetics numbered eighty-
eight thousand. Tripundras embellished their great foreheads
and they wore shining Rudraksa necklaces. Vyasa saw them
piously smeared with holy ash, desirous of frequent reciting
with devotion Rudra Suktas, engaged in the propitiation of
Lihgas. They were reverently and with attention uttering the
name of Siva. They were decisive in their minds and so were
always asserting: “Visvesa is one alone. He and no one else is
the bestower of salvation.r On seeing them all with their souls
in communion with Girisa, Sage Vyasa lifted up his index
finger and said thus again:

Vyasa’s Statement: 11-19.

11. “After churning the vast expanse of words and coin­
ing to firm conclusions again and again, this alone has been
understood (by me that), Hari, the Lord of all, should be
resorted to.
12. In Veda, in Puranas, in Ramayana and in Bharata,
Hari alone and no one else comes in the beginning, middle
and end.
13. This is the truth; this is the truth; this is the truth,
thrice asserted. It is not false to assert that there is no scrip­
ture other than Veda; there is no God other than Acyuta.
14. The Lord of Laksmi, is the bestower of everything.
No one else. Laksmlsa is the bestower of salvation. Hence
Lak$mlsa alone should be meditated upon. No one else.
 I V .ii.9 5 .15-26 393

15. No one other than Ja n a rd a n a is the bestower

of enjoyment of pleasures here and of salvation hereafter.
Hence the Four-armed Lord should always he resorted to by
th ose who desire happiness.
16. Those men of little intellect who serve another (de­
ity) abandoning Kesava, enter the mysterious and painful cycle
of worldly existence again and again
17. There is only one Lord ol all. HrsTkcsa is greater
than the greatest. One who serves him shall be worthy of
being served by the three worlds.
18. There is only one bestower of virtue, who is Visnu.
There is only one bestower of much wealth, who is Hari.
There is only one bestower of enjoyment, who is the Discus-
hearing Lord. There is only one bestower of salvation, i.e.
Асуuta
19 1hose who adore auothei Lord forsaking the Sarriga-
wielding Lord, should be banished like a twite-boin (Brahmana)
bereft of the Vedas.’'
20 On hearing the words of Vyasa thus the residents of
Naimisa forest became agitated in their hearts. They said these
words:

I he Sages said
21-22. О highly intelligent sage, О son of ParAsara, you
ate worthy of our honour and esteem because the Vedas have
been classified by you and you are conversant with the Puranas.
Also, because you are the author of the great work Bharata
that gives a definite understanding of virtue, wealth, enjoy­
ment and salvation.
23-25. О son of Satyavati. who else can be more conver­
sant with the reality and truth here (in this world)? The stu­
dents hereof do not have faith in what has been asserted by
you raising the index finger. They are more likely to have
faith in the words uttered by you when you emphatically utter
those words in the Anandavana of Sambhu.
26. О Vyasa, go to Varanasi where Visvesvara himself is
present. There are not seen changing features of the different
Yugas there. Nor does it touch the earth.
* * *
 :M)4 Skanda Purdnn

27 On hearing this, Sage Vyasa who became angry in his

mind, left the place quickly accompanied by his disciples
numbering about ten thousand.
28 On reaching Varanasi, Vyasa, the brilliant and glori­
ous one, took his holy bath in the pond named Pancanada,
adored Madhava and went to Padodaka.
29-40. (Adoration of Adikesava) Vyasa took his bath and
performed other rites there and visited Adikesava. He spent
five nights there and was duly honoured by the devotees ol
V i s i t u . He was delighted with conchs blown behind and in
front of him He uttered the various names of the Lord: “Be
victorious, О Visnu Hrsikesa, Ciovinda, Madhusudana, Acyuta,
Ananta, Vaikuntha, Madhava, Upendra, Kesava, Trivikrama,
(iadapani, Sarngapani, Janardana, Srivatsavaksas, Snkanta,
Pitambara, Murantaka, Kaitabhari, Balidhvarhsin, Kariisari,
Kesisudana, Narayana, Asuraripu, Krsna, Sauri, Caturbhuja,
D evakilirdayananda (the d elig h ter of DevakT’s h eart),
Yasodanandavardhana (the increaser of the delight of Yasoda),
Pundarikaksa, Daityari, Damodara, Balapriya, Balaratistuta, Han,
Vasudeva, Vasuprada, Visvakcamii, farksyaratlia, Vanamalin,
Narottama, Adhoksaja, Ksamadhara, Padinanabha, Jalesaya,
Nrsimha, Yajhavaiaha, (iopa, (iopalavallabha, ( iopipati, (iunatlta,
Ciarudadhvaja, Gotrabhrt Be victorious, О ( ’anuramathana;
be victorious, C) protec toi of the three worlds; be victoiious,
О beginningless one; be victorious О bliss, be victorious, О
Lord having the lustie of the blue lotus; О Loid with the chest
adorned by Kaustubha, О Lord who dried up all the secretions
of Putana; protect, protect, О protective jewel of the universe;
О destroyei of Naraka, О thousand-headed Puiusa, О bestowei
of happiness on Indra. What is past and what will be the futuie,
there you are the sole Purusa.” Vyasa eulogized the Lord having
a garland of sylvan flowers by uttering the names of the Lord
He sang with graceful freedom and danced with great joy.
41-44 Sage Vyasa came to the abode (Temple) of Visvesa
with great delight. He stood along with the devotees of the
Lord in front of Jnanavapl. An excellent garland of Tulasi
leaves made his neck shine. He beat the time himself, holding
the cymbals. He himself became the dancer. He was conver­
sant with playing on the flute. He himself held the Sruti. After
concluding the dance thus, Vyasa, the son of Satyavafi, stood
IV ii.95.45-56 395

in the middle of Ins disciples and lifted up his right hand. He

iecited the same verses singing them aloud*
45. “After churning the vast expanse of words and com­
ing to firm conclusions, this alone has been understood (by
me) that Hari, the Lord of all, should be rrsoited to."
40-47. All the verses beginning with the above* indicating
lus assertion, Vyasa recited with the left hand raised. Theieupon
Sailadi made the hand paialysed playfully. Tlieie was also
stupefaction of the power of'speech of the excellent sage* Vyasa
48. Thereupon Visnu came* there se ere*lly and spoke* to
Vyasa: “O Vyasa, a great offemee has eeif.unlv bee n committed
by you
49. Fven 1 am greatly afraid due to this offence* of youis.
There is only one Lend of the universe, and he* is Visvesa.
There is no one else
50 I am the discus-bearer, due to Ins la\our. I am the*
Lord of Laksmi due to his power It was b\ Sambhu himself
that the capacity to sustain the* three worlds was gi anted to me*
51. Due* to the devotion to him the* greatest Л/svatya
(prospentv, loiclship) was obtained by me* as a boon from
him И you desire my welfaie, eulogi/e Sambhu.
5T Do not entertain a thought like* this to eulogi/e me*
on any othei occasion, О son of Paiasara.” On hearing this,
Vyasa expressed by means of ge stures.
53-54. “The paralysis of the arm has been brought about
by that Nandiu by his me re eve*s The* stunning of the speech
has been caused by my feat of lnm. Touch the root of my
tin oat so that I shall be able to eulogi/e Bluwamsa, the* de*-
stroyei of worldly e xiste nce* After tom lung his tluoat, Visnu
secretly went away
55 Theieupon the* son of Satyavati whose arm had be*e*n
paralysed in that manner, began to culogi/e Mahesatia liber al-
mindedly.

Vyasa said:
(Vyasa 4 Prayer)
( 56 - 6 3 )

56 Brahman alone is one. Theie are not many entities

here Hence Rudra is only one. There is none second to him.
 396 Skanda Purdna

If there be anyone else anywhere, let him who has the capacity
to do so, explain it to me.
57. Highly terrible poison Kalakuta with flaming sparks
around was born of the Milk Ocean, due to the churning with
Mandara. No one other than Mahesa could endure it. On
account of its flames, Visnu turned back.
58. Sripati (Visnu) was his arrow. The entire earth was
his chariot. Brahma, the Lord of the world, was his charioteer.
The horses were the Vedas. Who is on a par with Rudra by
whom the group of three Puras was burned by the discharge
of the arrow?
59. Kandarpa who was the sole conqueror of the uni*
verse through his flowery arrows, viewed Rudra as of the same
level as the other Devas. He himself was reduced to ashes.
Who is worthy of eulogy other than that conqueror of Kama?
60. Which man of meagre intellect like me (can) under­
stand Visvanatha in his true self, because the Veda does not
know him? Neither Visnu nor Brahma, neither mind nor speech
know that Lord of Devas.
61. I bow down to him wherein everything is stationed,
who is everywhere, who is all, who is the maker, who is the
protector, who is the destroyer, who has no beginning, who
is the beginning (cause) of everything, who is the sole one,
who has no end and who causes the end of everything.
62. (He is that Lord) the utterance of whose one name
is on a par with a horse-sacrifice; by a single bowing down to
whom Laksnri (glory) was attained by the insignificant Indra;
by whose eulogy Satyaloka is obtained and by whose adoration
the glory of salvation is not far off.
63. I do not know any other Lord than Srlmahesa; I do
not eulogize another Lord except Sarhbhu; I do not bow down
to a Lord other than the Three-eyed One. This is the truth,
the truth, the truth, not a lie.”
64. When the great sage eulogized Sambhu thus, there
was a favourable glance from Sambhu whereby Nandin undid
the paralysis of his arm and smilingly said, “Obeisance to all
of you Brahrnanas.”

Nandikesvara said:
65. О Vyasa, this prayer proclaimed by you is highly meri­
IV.ii.95.66-74 397

torious. Sankara becomes pleased with the wise one who will
read and recite this.
66. This Vyasastaka (‘Eulogy in Eight Verses by Vyasa*)
is to be read and recited in the morning with concentration.
It makes evil dreams and sins subside. It gives the devotee
(salvation in the form of) vicinity to Siva.
67. By repeated utterance of this prayer, all the sinners
become rid of their sins, such as a slayer of mother, a slayer
of father, a killer of cows, a killer of boys, an imbiber of
liquor, a stealer of gold etc.

Skanda said:
68-69. Ever since then the son of Parasara became de­
voted to Sambhu. Beyond Ghantakarnahrada, he installed the
Linga called Vyasesvara. He always embellished himself with
holy ash. He adorned himself with Rudraksas always. He became
forever a worshipper of the Linga.
70. He renounced (all other) holy spots. After knowing
the reality oi this holy spot that bestows salvation, he does not
leave off Kasika till today.
71 A man should take his bath in Ghantakarnahrada
and visit Vyasesvara. Wherever he happens to die, he will be
on a par with one who dies in Varanasi.
72. After adoring Vyasesvara Linga in Kasi an excellent
man does not suffer from loss of knowledge at any time. He
is never assailed (affected) by sins.
73. To the devotees of Vyasesvara there is no fear from
Kali and Kala; there is neithci the fear of ains nor of obstacles
to the holy spot.
74. Vyasesvara should be visited with effort by the resi­
dents of Kasi who are afraid of sins. They take their holy
ablution in Ghantakarna(hrada).
 398 Skanda Purana

CHAPTER NINETYSIX

Vydsa Released from the Curse

Agastya enquired:
1-2. О Skanda, how will he curse the city of Varanasi if Krsna
Dvaipayana is an ardent devotee of Sambhu, if he knows the
secret of the holy place and has known (by personal experi­
ence) the efficacy of the holy spot (Varanasi) and if he was
the most excellent among the knowers (of spiritual wisdom)?

Skanda replied:
3. О sage, it is the truth that has been enquired about by
you. I shall narrate it; listen. On your having enquired, I shall
recount the future story of Vyasa.
4. Ever since Nandin paralysed the arm of that sage, he
began to eulogize Mahesana with great reverence.
5-6. ‘‘There are many Tirthas in Kasi. There are many Lingas
in Kasi. Still Visvesa is to be resorted to and Manikarnika
should be used for the holy ablution. Among Lingas the only
(important one) is Visvesa and among Tirthas it is Manikainika.”
Saying thus Vyasa honoured both of them.
7. Discarding much of verbose talk, everyday he bathed in
the morning and began to extol the greatness of Mahesita in
the Pavilion of Salvation.
8. Everyday, in front of his disciples, the greatness of the
holy spot was joyously described by Vyasa, the great sage.
9. Whatever is done here, in this holy spot, auspicious or
otherwise, does not perish even in Samvarta (final annihila­
tion). Hence one should regularly practise what is conducive
to welfare.
10. Manikarnika should never be abandoned by the wise
as long as they live, if they, highly intelligent persons who
have completed their work (duties), desire to attain Siddhi of
this holy place.
11. Ablution should be perform ed everyday in the
Cakrapuskarini Tirtha (Manikarnika). Visvesvara should always
be adored with flowers (and Bilva) leaves, fruits and water.
12. The duty pertaining to o n e’s own Varna and Asrama
I V .ii.9 6 Л 3-24 399

should not be discarded even in the least. The greatness oi

the holy spot should be incessantly listened to everyday with
faith.
13. Religious gifts are to be made here very secretly and
in accordance with one’s capacity. Cooked food also should
be given by one who wants to avoid obstacles.
14. Extending help to others should be carried out al­
ways by a sensible man. So also the rites of ablution, making
gifts etc. especially on festive occasions.
15. Special worship should be conducted with elaborate
celebrations. So also worshipful processions should be taken
out. The deities of the holy spot should be worshipped.
16. No weak and vulnerable points of anyone should be
mentioned anywhere here by the wise. One should (refrain
from) other men’s wives, other people’s possessions and injury
to others.
17. Scandalous words about others should not be uttered.
Jealousy should not be evinced in regard to others. Untruth
should not be uttered even when the vital airs are choked in
the throat.
18-19. One can utter untruth m order to save a creature
living here. All living beings of this place should be assidu­
ously protected by any means whatsoever, auspicious err inaus­
picious. 11 one creature is assiduously saved here in Kasi, there
is no doubt about this that one will attain that merit which
one is likely to get by protecting the three worlds.
20. Those who stay in Kasi always, those who establish
the installations within the precincts of the holy spot, should
be considered Rutiras. They are undoubtedly living liberated
souls.
21. They should be adored. They should be bowed to.
They should be made happy. If they are happy Visvesvar a himself
will be happy.
22. For the joy of Visvesa, everything possible for acquir­
ing and preserving the good of the people who stay in Kasi
should be done by even those good men who are tar off.
23. Free play of passions should be curbed by those who
stay here. The fickleness of the mind too should be assidu­
ously avoided here.
24. Death should not be directly desired here. Salvation
400 Skanda Purana

too should not be wished for ardently. Means for drying up

the body should not be undertaken by a sensible man.
25. Perfection in functioning of the body should be desired
for the fulfilment of the Vratas, ablution etc. Ample longevity
should be thought of here for the flourishing growth of the
great benefit.
26. Self-protection should be done here for the increase
of the good. One should not even mentally think of abandon­
ing one’s body.
27. The good that is obtained in KasI in the course of
a single day is not obtained in the course of even a hundred
years anywhere else.
28. What is obtained elsewhere by means of Yogic prac­
tice throughout the life, is attained in Varanasi by means of
a singly Pranayama.
29. What is obtained by taking bath in all the Tirthas
throughout the life, can be obtained m Anandavana by bath­
ing in Manikarnika alone
30. What is obtained as merit by worshipping all the Iangas
throughout the life, is obtained by worshipping Visvesa (only)
once with faith.
31. Obtaining a sight ol Visvesa may be possible by ex
changing that faultless merit which has been acquired in the
course of a thousand births
32. By having a sight of Visvesvara that merit is perfectly
obtained that is acquired by duly making the gift of a crore
of cows.
33. The merit said by the great sages to be obtained by
making sixteen great religious gifts, comes to men by offering
flowers unto Visvesa.
34. Whatever merit is obtained by everyone through horse
sacrifice and other Yajnas is acquired by bathing Visvesa with
Pancamita,
35. A hundred times of the merit acquired by a faultless
performance of a thousand Vajapeyas, is obtained by offering
valuable Naivedyas unto Visvesa once (only).
36. He who dedicates unto Visvesa a banner, an umbrella
and chowries shall obtain the rulership of the entire earth
under his single Royal Umbrella.
37. Affluent collection of all requisite things will never
IV .ii.9 6 .3 8 -5 0 401

leave a person who olfrrs to the Lord oi the universe all the
ingredients of the great worship.
38. Wish-yielding celestial trees will spread cool shade in
the courtyard of the devotee who makes a flower-gai den witli
all the flowers of all the seasons.
39. If a devotee offers unto Visvesa a cow lor the purpose
of milk intended for bathing the Lord, his grandfathers will
reside on the shores of the Milk Ocean.
40. If a devotee gets the coating with lime done in the
palatial abodes of Visvesa or geLs paintings done (on the wall),
his own abode will be painted in Kailasa.
41-43. If a devotee feeds Bi ahmanas, ascetics or Sivayogins
here in Kasi, there is no doubt about this that he will get the
benefit of feeding a cmre of persons with faith lor each of
such persons.
Penance should he performed here; gilts must be made here;
Visvesa should be propitiated here by means of baths, Homas,
Japas etc. What is obtained elsewhere by men by making a croie
of Japas is obtained here by a hundred and eight Japas only.
44. What is said to he the mei it acquired through a
crore of Homas elsewhere by learned sages, can be acquired
here in Anandakanana through a bundled and eight Aluitis.
45. If Rudrashktas are recited in Kasi in the vicinity of
Visvesa, the merit of the recitation of all the Vedas is obtained.
46. I do not know (adequately) the meiit of one who
meditates on the great immutable, Absolute. Residence should
always be made in Kasi. The north-flowing (river) should always
be resorted to.
47. Even at the time of terrible disaster Kasi should never
be abandoned, because Lord Visvapati is the protector (of
devotees) and the remover of their adversities.
48 Through holy baths, gifts, Japas etc., the day should
be made fruitful, because the rite performed in Kasi is con­
ducive to greatness.
49. Krcchracandrayana and other (expiatory) rites should
be assiduously performed so that the aberrations of the sense-
organs do not at all harass one here.
50. If the sense-organs corrupt the embodied ones inor­
dinately the desire of obtaining a residence here is not ful­
filled on account of obstacles.
 402 Skanda Parana

Agastya said:
51. О Skanda, narrate the characteristic features of those
rites of Krcchracandrayana etc., which Vyasa wiO he expound­
ing for purifying- the sense-organs.
Skanda said:
52. О highly intelligent one, I shall describe to you Krcchra1
etc., through the performance of which a man obtains great
purity of the body.
53. Pddakrcchra has been explained thus: the devotee takes
only a single meal at night of what is obtained without request­
ing for it or he fasts a single day.
54. Parnakrcchra is described as that expiation in which
the water wherein leaves of banyan, Udumbara, lotus, Bilva
(are boiled separately12 on each day (in succession ) is drunk
(with Kusa dipped therein) everyday.
55. Saumyakrcchra has been explained thus: Each of the
following is separately eaten each day: oil cake, ghee, butter­
milk, wheat flour and water and fast is observed (cf. Ydjhavalkya
Smrti III.321).
56-57. A Brahmana observing Atikrcchra does as follows:
He eats Havis in the morning for three days; Havis in the
evening for three days obtained without request; Havis for
three days and then observes fast for three days or as before
takes in a morsel of food and observes fast for three days.
58. Krcchratikrcchra rite consists of taking in milk for twenty-
one days. Pardka rite is explained as a rite in which a devotee
observes fast for twelve days.
59. A Brahmana performing the Antyaprajdpatya rite does
as follows: He takes food in the morning for three days, then
in the evening for three days, and then takes in food not
begged for three days, and then observes fast for three days.
60. This (following) rite is known as Sdntapanakrcchra. Cow’s
urine, cowdung, milk, curds, ghee and Kusa water—all these
are mixed together and consumed. Fast is observed for a night.

1. KrcthrA—A generic term for several kinds of expiation. The procedures

of different kinds of expiation given here in Skanda have variations in other
Smrti works. For the details see HD IV pp. 132-152.
2. Vide HD IV, p. 142 for varieties.
I V .ii.9 6 .6 1 -7 3 403

61. This rite is known as M ahdsdntapanakuchra: In it the

articles prescribed for Santapana are taken severally for six
days and fast is observed on the seventh.
62-64. A Brahmana performing Vaptakrcchra expiation
takes bath once. With great concentration and purity he drinks
for three days hot water, milk, ghee and wind. For three days
he drinks hot water, then he drinks hot milk for three days
and then he drinks hot ghee for three days and for three days
he takes in only air (i.e. observes fast). II it is milk or water,
he drinks one Pala thereof and in the case of ghee it is two
Palas. I have explained Taptakrcchra .

65. Ekdhm kaknchra is described as follows: The devotee takes

in cooked barley mixed with cow s mine. It purifies the body.
66 This is on a par with Prajdpatya ute The hands are
kept stretched out the whole day Only an is inhaled. The
devotee stands in water throughout the night till dawn.
67. The following rite is known as C d n d r d y a n a : During the
dark half of the month, the devotee reduces the number of
morsels by one everyday and during the hi ight half increases
it by one everyday and drinks water three* times everyday (The
maximum number of morsels is fifteen on full-moon day).
68. This is the injunction regarding Cdndrdyana- In the
bright half the number of morsels is increased by one every­
day and is reduced by one in the dark half. Nothing is eaten
on the new-moon day.
69. A Brahmana with mental concentration and purity
shall eat four lumps of rice in the morning and lour lumps
after sunset. This is known as Si in Cdndrdyana .

70. A devotee with controlled self eats eight riceballs of

sacrificial food at midday regularly. This is known as Yaticdn drayana.
71. With concentration and mental purity the devotee on
the whole eats three times eighty (i.e. 240) Havisya lumps in
the course of a month (i.e. eight morsels per day). Ле goes
to the world of Candra (Moon).
72. Limbs become pure with water, mind with truth, ego
( Bhutdtmd) through learning and austerities and intellect becomes
pure with knowledge.
73. That knowledge comes to men by serving or residing
in Kasl. The rise of compassion of Visvesa also occurs by serving
(resorting) to Kasi.
404 Skanda Purana

74-80. Then (is) the attainment of Mahodaya (‘great rise’

i.e. salvation) capable of eradicating Karmas. Hence one shall
duly observe and practise assiduously holy bath, make gifts,
penance, Japa, Vrata, listen to the Puranas, resoit'to the path
indicated by Sinrtis, think of the feet of Visvesa every moment,
everyday, do worship of the Lingas three times, instal Lingas,
converse with good men, repeat the name Siva, Siva, give hospitable
reception to a guest, make friendship with the other residents
of the holy spot, to have faith in God, practice humility, re­
main unmoved by honour and insult, be fiee liom lust, give
up arrogance, practice non-attachment, abstain from violence,
maintain (oneself) without receiving monetary gifts, be in­
clined to favour others, be free from hypocrisy, jealousy and
spirit of competitiveness, acquire wealth without craving for
it, practice non-covetousness, absence of lassitude, want of
harshness and wretchedness. All these activities of a good man
should be pursued by a resident of the holy spot. Thus he will
impart instruction in piety to his disciples eveiyday
81. Vyasa will be staying thus: taking bath thrice every­
day, partaking of the alms received everyday and worshipping
the Lingas eveiyday.
82-88. Once Нага was desirous of testing him He spoke
to the Goddess: “When Vyasa, the extiemely pious one, comes
for alms today, О fair lady, do not give him alms anywhere.”
Saying “So it shall be” to Bhava, the eradicator of worldly
existence, Bhavani went iouncl evciy house. She bowed down
to all and forbade giving alms to him (and his disciples).
Unable to get the alms the sage and bis disciples became
dejected. Seeing that the time had elapsed, he wandered in
the city again. Alms were duly received by all the other mendicants
at every house but that sage and his disciples did not receive
the alms anywhere. Accompanied by his disciples, he concluded
the evening rites and remained without food thus for the whole
day and night. The next day the sage performed the midday
rites and went round the city begging for alms along with his
disciples. He wandered everywhere visiting every house again
and again.
89. He did not get alms anywhere like an unlucky fellow
unable to get money. Then Vyasa, utterly weary after his wandering
thought:
IV .ii.9 6 .9 0 - 1 0 3 405

90. ‘What may be the reason that alms cannot be ob­

tained though assiduously sought after?’ He summoned his
disciples Vyasa asked everyone:
91-95. “It seems that all of you too did not get alms. What
has happened in this city? At my behest two or three of you
go out. If alms cannot he got even on the second day despite
best efforts, it is certain that some calamity has befallen arising
out of great disaster. Instantly there has broken out a great
famine for food in the entire city. Or a royal punishment has
been meted out to all the citizens. Otherwise alms have been
forbidden by someone out of malice towards us. Have the
citizens become wretched by some mysterious portent fore­
boding evil. Go and find out all these things and return quickly.”
Getting the permission from the holy preceptor two or three
disciples noticed the opulence ol the citizens and after return­
ing said thus:

The l)i s( ipU's said

96-97. May the woithy Sir listen Theic is no gieat disas­
ter here. There is no dearth of cooked food anywheie in the
entire city. How ran there he the fear of any mysterious portent
where sages like you are present and where Visvesvara is directly
stationed and the celestial river also flows?
98. Even in Vaikuntha there is no such affluence as that
of the householders here in the city of Visvesa. (Cities like1)
Alaka etc. are extremely insignificant
99. О great sage, there arc1 riot as many jewels in oceans
as there are in the houses of these people, who partake of the
remnants of the worship of Visvesa.
100. There are heaps of grain in every house. Such heaps
are not present anywhere in the city of Indra bequeathed by
the celestial trees.
101. There is no poor man anywhere is that entire city
where VisalaksT herself bestows extensive benefits.
102. This Anandakananu is the abode of the glory' of sal­
vation where salvation is easily accessible. How can anything
else be rare there?
103. All the women are chaste and have their husbands
alive. All of them have the form of Bhavanl. They have dedi­
cated their righteous activities to Visvesa.
 406 Skanda Parana

104. The entire menfolk in Kasi are the leaders of Ganas.

All of them are Kumaras (Lord Karttikeya). All have Tarakadrsti
(vision of redemption).
105-107. Those whose foreheads are marked With Tripundra
(three parallel lines of holy ash) have become moon-crested
ones Even tho^e * afflicted with thousands of calamities, do not
leave Kasi. А1Г of them are Sarvajnas (identical with omni­
scient Lord Siva). In every house there are students expound­
ing and discussing the topic of Brahman. All their sins have
been washed off by the heavenly river. They have become the
four-faced lord Brahma (They are very clever and eloquent.)
They are the lords of the glory of liberation. They stay permanently
at the holy spot.
108. Those who have resorted to this holy spot are Hrsikesas,
Purusottamas, and should be known as Acyutas.
109. Whether women or men, all of them are entirely
perfect, identical with the Three-eyed Lord and the Four-armed
Lord.
110. All of them are Srikanthas here. All have certainly
conquered death. Since they are Ardhanarisvaras, they have
their persons resorted to by the glory of salvation.
111. The mass of piety here is great. There are many great
heaps of wealth. All desires bear fruit here. Kaivalya (Salva­
tion) is free from impurity here.
112. Those who die in Kasi do not have any contact with
a womb thereafter. Neither Kali nor Kala torment this holy
spot.
113-114. Sins do not torment those who seek refuge in Visvesa
in this place. Where Visvesvara is directly present in the form
of Nada, Biridu and Kala, Pranava with Mantras for its physical
form is present in the form of Dhvani (sound). Hence it is
certain that the Vedas in their physical form are here (they
are present in personified forms).
115-121. Sarasvatl is in the form of a river. Therefore, the
whole of A nandakanana is an abode o f scriptures; the
Dharmasastras have their abode here. It is not false that all
the Devas in heaven are entirely present here. Serpents come
here from Rasatala and perform the rite of Nirajana (‘waving
of lights’) to Visvesa every night by means of the lights of the
jewels in their hoods. All the oceans along with the herds of
 IV.ii.96.122-129 407

Kamadhenus bathe Visvesvara with the flow of Paricamrta. The

five celestial trees, Mandara, Parijata, Santana, Haricandana
and Kalpadrurna, are always present here along with the other
trees. All the groups of Suras, all the great sages and all the
Yogins attend upon the Lord of Kasl. Kasl is the abode of
lores. Kasl is the great home of Laksmi. Kasi is the holy spot
of salvation. The entire city of Kasi is in the form of the three
Vedas.

122. On hearing this, the son of Parasara of great austere

penance spoke thus to his disciples: “Repeat this Sloka.”

The Disciples said:

123 Kasi is the support of all lores. Kasi is the great home
of Laksmi. Kasi is the holy spot of salvation. Kasi is the entire
extent of the three Vedas.

Skanda said:
124. On hearing this, Vyasa shall become blinded with
anger. His whole body will be burning with the fire of hunger
О Pot-born One, he will curse Kasi.

Vyasa said (i.e. will say):

125. May not scholarship continue for three generations!
May not wealth continue for three generations! May salvation
not be continuous for three generations!

Thus Vyasa curses Kasi.

126. ‘Here arrogance of scholarship is excessive. The ar­
rogance of wealth is also excessive here. The residents of this
place do not give alms due to the arrogance of certainty of
salvation.1
127. Thinking thus Vyasa cursed Kasi then. Even after cursing,
the angry sage went for alms.
128. He entered every house hurriedly with his eyes directed
to the sky. He wandered all over the city, but did not get alms
anywhere.
129. Seeing the Sun slightly reddish in its disc (in the
evening), he threw the begging bowl down and went towards
his hermitage.
408 Skanda Purana

130. While he was going on, he was requested to be the

guest receiving alms by MahadevI (Parvatl) who had assumed
the form of a laywoman and was seated at the portals of her
house.

The Housewife said:

131. О holy Sir, mendicants were not seen anywhere to­
day. My lord will never take food without extending hospitality
to a guest.
132. The lord of my house has concluded the rites of
Vaisvadeva etc. He is waiting for the arrival of a guest. Hence
do you be the guest.
133-134. A householder who eats food alone without a guest,
actually partakes of a great sin along with his grandfathers.
Hence do come quickly. Fulfil the desire of my husband who
wishes to make the life of a householder fruitful by honouring
a guest.

135-137. On hearing this, Vyasa was not angry any more. He

was surprised. He said to her:

Vyasa said:
О fair lady, who are you? Whence have you come? You have
not been seen before anywhere. I think, you are piety personi­
fied uniquely. You are pure-minded. All my senses have be­
come delighted on seeing you. О Lady who are beautiful in
every limb, you are sure to be the heavenly nectar itself. Due
to the fear of being struck by Mandara mountain, you avoided
staying behind in the Milk Ocean.
138. Or (you are) the digit of the Moon who being of the
New-Moon day and afraid of Rahu is standing in the form ol
a lady fearlessly in Kasl.
139. Or you are Kamala (Goddess Laksmi) who have for­
saken your residence in the lotus that closes at night and
taken up permanent residence in Kasl that (always) shines
extensively.
140. Or are you the embodiment of compassion, remov­
ing all the masses of misery of the residents of Kasl and bestowing
the greatest bliss?
141. Or are you the presiding deity of Varanasi? Or are
 IV.ii.96.142-153 409

you the glorious salvation well-sung about in KasI?

142. Has my good fortune transformed itself into this female
form? (Are you the deity) that treats impartially a Candala and
a person performing sacrifices?
143. Or you may be Bhavam, the destroyer of worldly misery
and the bestower of a raft (to cross the ocean of Samsara) on
the devotee, as a fruit of his devotion. She is certainly sung
about in the holy spot.
144. In every respect you are neither a mortal woman, nor
an Asura woman, neither a Kinnan nor a Vidyadhari or a lady
of Naga, Gandharva and Yaksa tribes.
145. You are certainly the desired deity, someone who
eradicates my delusion. О fair lady, whatever you may be, why
should I be anxious about it?
146. I have become a dependent (of yours) on seeing you.
I shall certainly carry out your behest. Do command me.
147. With the only exception of wasting (the power of my
penance), I shall do, whatever you command me to do. I am
at your disposal, О lady of splendid eyes.
148. The words of noble ladies like you cannot belittle the
greatness of good men. But anyhow tell me the truth, О auspicious
lady. Who are you?
149. О lady of vision free from impurities, how can there
be untruth in this body of yours?

On being asked thus by the sage, О Pot-born One, she, the

very vital life of the universe, said:
150. “O sage, I am the lady of the house of a householder
staying here itself. I see you everyday seeking alms surrounded
by the group of your disciples.
151-152. You alone do not know me. I know you very well.
Of what avail is too much of a talk? О sage, before the sun
sets, make the hospitality of my dear lord fruitful.”
On hearing it the sage said bowing down with humility:

Vyasa said:
153. О splendid lady, I abide by a certain rule. If that is
duly observed, I shall receive the alms once. None on another
occasion.
♦ * *
410 Skanda Purana

154-155a. On hearing the utterance of the sage she said

thus: “O sage, speak out unhesitatingly. О learned one ol
excellent intellect, what is your rule? By the grace of my hus­
band there is no shortage of anything here.”
155b. On hearing this that ascetic became pleased within
himself and said:
156. “I have ten thousand disciples. I request for cooked
food for all of them. Before the sun sets I must take my food.
Otherwise not.”
157. On hearing this she too was delighted and said to the
sage: “Why delay? Go and fetch all your disciples.”
158. Again he asked her: “O good lady, have you such a
power as to make all my disciples satisfied?”
159-166a. Smilingly she said to him: “Due to my husband’s
grace, О sage, everything is kept ready in my abode so that
everyone of the suppliants is satisfied in every respect. We are
not one of those women who begin to doubt (the power of)
their husbands. As soon as a guest or seeker of food comes
at the house, the rite (of hospitality) is fulfilled. All the quarters
are full. All the desires are perfectly fulfilled. Due to the grace
of the feet of the Lord, the entire household is full. Go quickly
and return along with as many of the seekers of hospitality as
are there. My husband is one of those of olden times. He does
not brook delay. My loving husband is fond of guests. Hence
for the sake of perfect hospitality go hurriedly and return
before sunset.”
On (hearing this) he was delighted. Hurriedly be called
together all the disciples from everywhere. After coining back
he saw her with her eyes waiting for his return. He said, “Mother,
all have come. Give us food quickly. The sun has coine very
near the mountain of sunset.”
166b. After saying this the ascetics entered the temple.
167-168. As the sages reached the middle of that palace
they becam e resplendent like daylight due to the rad i­
ance o f the jew els in the pavilion thereof. They were
im mediately received and the feet were washed by some
and others were duly honoured. By a few they were seated
and served with food.
169. On seeing the collection of foodstuffs cooked in divine
manner their eyes attained the greatest satisfaction and their
 IV .ii.9 6 .1 7 0 - 1 8 0 411

noses were delighted through the odour.

170. By tak in g in the co o k e d fo o d s tu ffs, they
became extremely satisfied. After the washing of the mouths,
they were adorned with garlands, garments and sandalpaste.
171-174. After concluding the evening tiles the sage and
others sat for a while in front of the householder. They show­
ered him with blessings and got ready to leave.
Then the hint of a glance was directed at the lady by the
old householder She asked: “What is the main pious duty of
those who reside in holy spots? We shall regulate our life in
the holy spot in accordance with it.”
On hearing the words of the housewife Sage Vyasa, the
most excellent one among those who know all about pious
duties and who were propitiated by the taste of dainty delica­
cies drenched with the nectar of her esteem, smilingly replied
to the lady, the greatest among all-knowers.

Vyasa said:
175-180. О mother of pure inner feelings, О bestower of
honour along with dainty food, that alone is the main pious
duty that is being practised by you and nothing else.
You alone who are engrossed in serving your husband are
aware of the righteous duty. If you ask me still, I shall mention
some truism to you.
On being asked, something should be said by one even if
one knows but very little. О auspicious lady, that alone is
Dharma whereby your aged husband becomes pleased. Noth­
ing else.

The housewife said: “Well, may this be Dharma. Certainly it

is being practised in accordance with my capacity. But I am asking
you about the general acts of piety, something common to all.”

Vyasa replied:
Words that do not cause disgust and distress, ability to bear
with the ascendancy of others, doing the duty after careful
consideration, concern for the prosperity of one's own abode.

The householder asked: “O learned one, tell me, which one

of these Dharmas do you have (performed)?”
 Skanda Purdna
412

181. T h ereu p o n Vyasa sto o d stu n n ed as o n e co rn ered . He

d id n ot say anything. So the ascetic was fu rth e r a d d re sse d by
the householder:
182. “If these alone that you have enumerated are Dharrnas,
then asceticism was seen among them by you alone. Pronounc­
ing curses was seen excellent by you.
183. Compassion is perfect in you alone. Fortitude is ex­
cellent in you. There is the possibility of curbing lust and
wrath in you.
184. You alone know very well bow to speak words that do
not cause disgust and distress. Ability to bear with the ascen­
dancy of others is seen perfectly in you alone.
185. You alone are the greatest abode of doing the duty
after careful consideration. Certainly you show great concern
for the prosperity of your own abode.
186. Tell me one thing, О learned one. If a person does
not attain his selfish interest due to absence of fortune and
if he curses angrily, on whom does that curse fall?4

Vyasa said:
187. If a person does not attain his selfish interest due to
absence of fortune and he curses angrily, that curse, on the
contrary, falls on the person who has cursed because he has
been thoughtless.

The Householder said:

188. О Brahmana if, Alas, alms are not received by you
even after wandering, what is the crime committed by the
pool residents of the holy spot?
189. О ascetic, listen to my words. If a person is unable
to bear seeing the opulence in this capital city of mine, he
alone is one cursed.
190. О wrathful sage, from now onwards do not stay in my
holy spot unaffected (by your) curse. You are not worthy enough
to stay here.
191-192. The state of being a Rudrapisaca will be the result
of the wickedness, even if it be very little, perpetrated towards
the residents of this holy spot. Get out now itself. Be outside
this holy spot. My holy spot is the sole cause of salvation. It
rv.ii.96.193-204 413

is not suitable to persons like you.

193. On hearing this his (Vyasa’s) lips and palate became

dry. He began to tremble. Rolling in front of the feet of Gaurl
he sought refuge in her.
194. Crying bitterly he spoke these words: “Mother, save
me, save me. I am helpless. I shall be saved if you help me.
I am puerile. I am your son.
195. Save me who have sought refuge in you. Protect me
who seek refuge in you. Our defiled mind is the abode of
many sins.
196-197. The imprecation of Sarhbhu cannot be altered even
by your holiness. I too have sought refuge in you. Hence, О
Siva, let this be done. Grant me the permission to enter this
holy spot on the eighth and fourteenth lunar days. The Lord
will not go against your words ”
198. On being requested thus by the sage, Bhavani the
source of compassion, looked at the face of Mahesita and at
his bidding
_
said, “So it will / be.” ■«*
199. Then both of them Siva and Siva who bring about the
happiness to the holy spot vanished. Vyasa too confessing his
own fault went out of the holy spot.
200. Day and night he used to look at the holy spot not
far from his vision. On the eighth and fourteenth lunar days
he used to enter the holy spot.
201. Even today he looks at the row of palaces in Kasi,
being stationed on the eastern bank of the celestial river in
the south-east of Lolarka.

Skanda said:
202. Thus, О Pot-born One, Vyasa will pronounce his
imprecation on the holy spot. After giving his curse he will
go out instantly.
203. That is why everything will be auspicious to one praising
the splendour and auspiciousness of the holy spot. Otherwise
everything will be otherwise.
204. If one listens to this meritorious chapter entitled
“ Vyasasapavimoksanam' (‘Release of Vyasa from a curse*) one
will never have the fear from great impassable difficulties and
portents.
 414 Skanda Purdna

CHAPTER NINETYSEVEN

Holy Spots in Varanasi1

Agastya said *
1. О Son of Siva, after listening to the future of Vyasa,
I am greatly surprised. Now, do narrate the details of the holy
spots.
2. О Six-faced One, recount to me all those holy shrines
that are located in Anandakanana in the form of Lihgas.

Skanda said:
3. О Pot-horn One, I shall tell you how this very question
was clarified unto the Goddess then by the Lord. Listen.

The Goddess said ■

4. О Lord Mahcsvara, do describe to me all those holy
shrines and (the places) where they are located in Kasi.

The Lord of Devas said:

5. Listen, О Large-eyed Goddess, Lihga is called Tlrtha.
A reservoir of water also is called Tlrtha because of its asso­
ciation with an idol.
6 The idols are (ot) Brahma, Visnu, Arka (the Sun),
Siva, Vighnesvara etc. Where there is a Lihga of Siva, that is
indeed a Tirtha.
7. Mahadeva in Varanasi is mentioned as the first Tlrtha.
To the north thereof the great well bestows Sarasvatapada (the
position of a devotee of Goddess Sarasvati).
8. Seen in the north-east of the holy spot, it dispels the
bondage of a Pasu (individual soul). Behind it, Varanasi in
embodied form should be worshipped by men.
9. Assiduously worshipped, it always bestows comfortable
residence (habitation). To the east of Mahadeva is the excel­
lent Lihga called Gopreksa.

1. The locations of most of these holy spots have been noted in previous
chapters.
 IV.ii.97.10-24 415

10-11. On visiting it, one acquires an excellent gift of

cows as a fruit thereof. It is known as Gopreksa because, formerly
cows were sent by Sambhu himself from the World of Cows
(Goloka) and they came to Varanasi. To the south of Gopreksa
is (the Tirtha) called DadhTcisvara.
12-13. As a fruit of visiting it, men will derive the benefit
resulting from the performance of Yajhas. The Tirtha (Lihga)
Atrisvara worshipped by Madhu and Kaitabha is to the east
thereof. By visiting that Liiiga assiduously, one attains the region
of Visnu. The Lihga (named) Vijvara is known as situated to
the east of Gopreksa.
14. By worshipping it a man becomes free from lever instantly.
To the east thereof is Vedesvara, the bestower of the merit of
reciting the four Vedas
15. To the north of Vedesvara arc Ksetrajha (Isvara) and
Adikesava. By visiting it, the three worlds are certainly seen.
lb-17 By visiting Sahgamesvara to the east thereof, one
becomes sinless. The four-laced Lihga named Prayaga installed
by Brahma, the four-faced Lord, bestows the world of Brahma
when worshipped. If Gaurl, the begetter of Santi (peace) is
worshipped there, she brings about peace.
18. To the east (the Lihga named) Kuntisvaia should be
worshipped by men on the banks of Varana. As a result of the
worship thereof, sons illuminating one’s own family are born.
19-21. The Tirtha to the north ol Kuntlsvara is the eddy
named Kapila Hiada. Merely by taking bath there and wor­
shipping the Bull-einblemed Lord, one shall derive the lull
benefit of a Rajasuyayajha. If a Sr add ha is performed by the
sons there, the Manes numbering crores and crores residing
in hells beginning with Raurava pass on to the region of Pitrs.
О sage, the Lihga named Anusuyesvara is to the north of
Gopreksa.
22-24. By visiting it, women shall clearly attain the benefit
of chastity.
To the east of that Lihga is Siddhivinayaka who should be
worshipped. One obtains that Siddhi (spiritual power) which
one desires, as a result of making obeisance unto him.
The Lihga of Hiranyakasipu is to the west of Ganesa. The
well Hiranyakiipa is beyond that and it brings about abun­
dance of gold and horses and wealth.
416 Skanda Purdna

25. The Mundasuresvara Liriga to the west thereof is also

the bestower of spiritual power.
Vrsabhesvara to the south-west of Gopreksa yields the desired
fruit.
26. О sage, the Skandesvara Linga is to the west ol Mahadeva.
By worshipping that Linga, men shall altain the state of living
in the same world as I.
27-29. Verily by the side thereof are Sakhesa, Visakhesa,
Naigameyesvara as well as other Ganas beginning with Nandin.
Thousands of Lingas are installed by them. By visiting them,
men shall attain the state of being in the same world as those
Ganas. Siladesa, the destroyer of corrupt intellect, is to the
west of Nandlsvara. There Hiranyaksesvara bestows great strength.
He is auspicious and splendid.
30. To the south thereof is the Linga named Attahasa that
bestows all happiness (happiness unto all). To the north thereof,
is the auspicious Liriga named Prasannavadanesa.
31. As a result of the auspicious vision thereof, a devotee
stands with face beaming with pleasure. To the north of this
is the holy pit (named) Prasannoda that bestows freedom from
impurities on men.
32. To the west of Attahasa are the Lingas named after
Mitra and Varuna. They dispel great sins and bestow their
worlds. They are to be worshipped.
33. To the south-west of Attahasa is the Linga named
Vrddhavasistha. By worshipping it men get great knowledge.
34. Krsnesa installed in Ihe vicinity of Vasisthesa bestows
the world of Visnu. Yajnavalkycsa to the south thereof increases
spiritual energy.
35-36. Thereafter, one should worship Prahladesvara that
increases devotional fervour and assiduously worship Svallna
Linga to the east thereof. With a desire to bless his devotees
Siva himself has merged therein. The goal of those who cast
off their bodies in Svalina is the same as has been laid down
as the goal of those who wish for the greatest bliss and who
always abide by spiritual knowledge.
37. Vairocanesvara Liriga is stationed in front of Svalina.
To the north thereof is Balisa that causes great strength.
38-39. Banesa Linga (which is there itself, if) worshipped
bestows all desires. To the east of Candresvara is the Liriga
IV.ii.97.40-52 417

named Vidyesvara. By resorting to that Linga, all the god­

desses of learning become propitiated. Vlresa to the south
thereof is the deity that confers great Siddhis.
40. There itself is the Goddess Vikata that redeems (the
devotees) from all miseries. That Mahapltha named Pafuamudra
should be known as one that yields all Siddhis.
41. Great Mantras repeatedly recited there become fruit­
ful quickly. Not otherwise. Sagaresvara should be worshipped
in the north-west corner of that PItha.
42. Complete benefit of a horse-sacrifice will be derived
by worshipping Sagaresvara. Valisa to the north-east thereof
is the preventer of birth in animal species.
43. To the north thereof is Sugrlvesa who destioys masses
of great sins. Hantimadlsvara there is the bestower of the merit
of taking to celibacy.
44 There Jambavatisvara who bestows great intellect should
be worshipped. Asvineyesvara (the idol installed by the twin
gods Asvinikumaras) should he worshipped on the western
bank of Gaiiga.
45-48. 'Го the north thereof is Rhadrahrada filled with
the milk of cows. A man who takes his holy dip in Rhadrahrada
certainly attains that merit which one derives when a thousand
Kapila (tawny) cows are duly gifted away.
When the constellation Piirvabhadrapada falls on a full-
moon day, that period is highly auspicious bestowing the merit
of a horse-sacrifice. By visiting Bhadresvara which is on the
western bank of the Hrada (Eddy), a devotee shall attain Goloka
(The World of the Divine Cows) due to the merit thereof.
There is no doubt in this.
О sage, Upasantasiva is to the south-west of Bhadresvara.
49-50. One attains great peace by touching that Linga. By
visiting Upasantasiva Linga, a devotee gets rid of all evils and
attains a heap of the good.
To the north thereof, is Cakresa who causes prevention of
the cycle of births in wombs.
51-52. To the north thereof is the Cakrahrada whirlpool
that increases great merit. A man should take his bath in the
Cakrahrada and worship Cakresa. With the innermost soul
purified, he will attain the world of Siva. To the south-west
thereof, there is Sulesa. He should be visited with all efforts.
418 Skanda Purdna

53. О lady of excellent complexion, formerly a trident was

fixed there for the purpose of taking bath. In front of Stilesa,
a great deep lake came into existence.
54. After taking bath in the Hiada and visiting Lord Siilesvara,
men attain Rudraloka leaving behind the abyss of the worldly
existence.
55. To the east thereof a seveie penance was performed
by Narada. An excellent Linga was installed and an auspicious
holy pit was made.
5(5. There is no doubt about this that after taking his holy
bath in the auspicious Kunda and visiting Naradesvara a man
will cross the extremely terrible ocean of worldly existence.
57. By visiting Avabhratakesvara to the east of Naradesvara
one attains the goal free from impurities and gets rid of the
mass of sins.
58. In front of it is the Tamrakunda (Holy Copper Pit).
One who takes a holy dip therein, does not resort to any
womb (i.e. gets Moksa). To the north-west thereof is Ganadhyaksa,
the remover of obstacles destroying them completely.
59. There is the holy Kunda that removes obstacles there.
One who bathes there never faces obstacles.
In the northern direction thereof, there is the excellent
Anarakesvara Linga.
60. There is the holy Kunda too named Anaraka. One who
bathes there never falls in a hell.
To the north thereof in the charming banks of Varana is
Varanesa.
61. О great sage, Aksapada, the holy Siddha and devotee
of Pasupati, attained the ultimate fulfilment (Sivaloka) with
this physical body itself.
62. To the west thereof is Sailesa, the bestower of the
desired greatest salvation.
To the south thereof is Kotlsvara Linga, the bestower of
everlasting Siddhis.
63. By taking a bath in the Koti Tirtha and worshipping
Kotlsa, a man obtains the merit of a religious gift of ten million
cows.
64. There is a Mahasmasanastambha (‘pillar of the crema­
tion ground’, otherwise known as Kulastambha—now known
as Lat Bhairava—BCL 192-193) stationed in the south-east di­
IV.ii.97.65-78 419

rection of Kotisa. Maliarudra stays in that pillar a lo n g with

Um a.
65-68. By embellishing that pillar, a man (devotee) at­
tains his (Rudra’s) foot.
There is the greatest Tirtha named Kapalamocana there
itself in the vicinity of Kapalesa. One who takes the holy bath
there gets the merit of a horse-sacrifice. The splendid Rnarno-
cana Tirtha is on the noithern dilection thereof Л man who
takes his bath in that Tirtha becomes rid of the three debts.
Th ere itself is the Ahgaraka Tirtha and the holy Knnda as
bright as a burning coal. After taking the holy bath in the
Angaraka Tirtha, one ceases to take rebirths. A man who takes
the bath there on the fourth lunar day that coincides with a
Tuesday is never assailed b\ ailments. He is never miserable.
69. To the north thereof is Vis\akarniosvaia Tinga that
bestows knowledge. To the right thereof is the splendid
Mahamundesvara Tinga.
70-72. There is also a well named Subhoda. One must
take one’s hath there positivelv (without fad).
A very splendid garland consisting of skulls was hurled there
by me. Thereupon, Goddess Mahamunda, the destroyer of
sins, was hoi n A Khatvanga (skull-topped club) was held. That
gave the origin to Khatvangesa. By visiting Khatvarigesa a man
becomes rid of sins.
To the south thereof is Rhuvanesa and the holy pit is
Bhuvanesvara.
73. A man who takes his hath in the holy pit there4, shall
become lord of the worlds. To the south thereof, are Vimalesa
and the holy pit Vimalodaka.
74-75. After bathing therein and visiting Isa, a man be­
comes rid of impurities. A Pasupata devotee named Tryambaka
became a Siddha there and reached Rudraloka with this self­
same physical body.
To the west thereof is the shrine of Bhrgu which confers
much merit.
76-78. By worshipping it in accordance with the injunc­
tions, one shall attain the palace of Siva. To the west thereof
is Subhesvara who bestows auspicious benefits. Sage Kapila, a
devotee of great penance, became a Siddha there. There indeed
in the vicinity of Kapilesvara is a beautiful cave. He who enters
 420 Skanda Purdna

that cave does not enter any womb (i.e. is not reborn) any­
where. The well Yajnoda there bestows the merit of a horse-
sacrifice.
79. This alone is Orhkara consisting of “A” and other syllables.
I myself am Nadesa on the northern bank of Matsyodarl.
80 Nadesa is the great Brahman. Nadesa is the greatest
goal. Nadesa is the greatest region that gives redemption from
the miseries of worldly existence.
81-82. Jahnavi (Gahga) comes within the view of that Lord
sometimes. That is called Matsyodarl. The bath therein is obtained
through merits. () great Goddess, when Matsyodarl Gahga reaches
Kapilesvara to the west, that is a rare combination.
83. Uddiilakesvara Lihga is to the north of Kapilesvara. By
visiting it, the greatest Siddhi is attained by all.
84. To the north thereof is Baskulisa Lihga, that yields the
attainment of all objects and riches. To the right of Baskulisa
is the Kaustubhesvara Linga.
H:>. As a result of its worship, one is never isolated from
a heap of jewels. Sankukarnesvara Lihga is to the south of
Kaustubhesvara.
86. By resorting to Sankukarnesvara Lihga, an aspirant obtains
the greatest knowledge even today. Aghoresa is at the en­
trance of the cave. There is an auspicious well to the north
thereof.
87. It is famous by the name Aghoroda (the water of which
gives redemption from worldly existence) and it bestows the
merit of a horse-sacrifice. There are two splendid Lihgas named
Gargesa and Damanesa then.
88. In the place where they both attained Siddhi with this
self-same physical body, a devotee should worship those two
Lihgas. Thereby he attains the desired Siddhi.
89. To the right side thereof is the great holy pit known
as Rudravasa. By worshipping Rudresa there, one shall obtain
the merit of ten million Rudras (i.e. chanting of Rudra-Sukta
ten million times).
90. О Aparna, when the fourteenth lunar day coincides
with the Rudra-constellation (Ardra), bath in that holy pit is
considered to be highly meritorious and exceedingly fruitful.
91. If a man takes his holy bath in the Rudrakunda and
visits Lord Rudresvara, he will certainly attain Rudra’s world
rV.ii.97.92-105 421

at any place where he happens to die

92. In the south-western direction of Rudra is the Mahalaya
Liriga. In front of it is the Pitrkiipa, the greatest abode of the
pitrs.
93. A man should perform Sraddha there and cast rice-
balls into the Pitrkiipa. The performer of the Sraddha shall
attain Rudraloka along with twenty-one generations of his family.
94. There is another big lake named VaitaranI there fac­
ing the west. О Goddess, a man who takes his bath there never
falls in a hell.
95. To the west of Rudrakunda is the Brhaspatisvara Lihga.
By visiting it when the Pusya constellation falls on a Thursday,
a devotee obtains supcrmatual faculty of speech.
96. To the south of Rudravasa is the excellent Kainesa
Lihga. Still to the south of it is the Mahakurula that fulfils the
wish thought of (intensely) as a result of the holy bath.
97. The Yatra (ceremonial procession) there on the thir­
teenth lunar day in the bright half of Caitra fulfils wishes.
The splendid Nalakubara Lihga is to the east of Kamesvara.
98-100. The sacred Kupa (well) in front of it is the bestower
of plenty of wealth and foodgrains.
To the east of Nalakubara are the Shiyac andramasesvaras
(Lingas installed by the Sun and the Moon). When worshipped
they remove the mass of the darkness of ignorance.
To the right thereof should be seen Adhvakesa who re­
moves delusion.
The Siddhisvara Lihga there bestows great Siddhis. Mandalesa
there itself bestows the position of a Mandalesa (Lord of a
great county or tract of land).
101. To the east of Kamakunda is Cyavanesa, the bestower
of plenty. Sanakesa too is there itself and he bestows the merit
of a Rajasuya sacrifice.
102. Behind it is the Sanatkumara Lihga that brings about
Yogic Siddhis. To the north thereof is Sanandesa, the enhancer
of great (spiritual) knowledge.
103. To the south of it is Ahutlsa. When seen it bestows
the merit of Homas. To the south thereof is Pancasikhesvara
Lihga that brings about merit.
104-105. To the west thereof is Markandeya Hrada, the lake
that enhances merit. If a man takes his bath in that deep lake,
422 Skanda Purana

why should be bewail anything further?

Bath and charity performed there bestows endless merit. To
the north thereof is Kundesa worshipped and bowed to by all
the Siddhas.
106. О Brahmana, by visiting Kundesa a man obtains that
merit which is obtained in the course of twelve years after
receiving Pasupata initiation.
107. To the east of Markandeya Hrada is Sandilyesa that
bestows excellent merit. Behind it is Candesa that removes as
much sin as the religious observance at the time of solar eclipse
does.
108. To the right of Kapalesa is the holy pit (Kunda) named
Srikantha. By taking his holy bath in that Kunda, a man will
become a donor, due to the power of Sri (Goddess of Wealth).
109-111. In the vicinity of that Kunda is Mahalaksmlsvaia
Linga. A devotee should take his holy bath in the waters of
that Kunda and worship Mahalaksmi. He will be lanned by
celestial damsels with their hands holding chowries. When the
heaven-dwellers go to Matsyodaii from the heavenly world, it
is this path alone that they take. They march through that
path happily surrounded by their women. Hence, О excellent
sage, that region is well-known by the name Svargadvara (‘doorway
to heaven’). The Linga to the south of that Kunda bestows the
position of Brahma.
112. Gayatrlsvara and Savitrisvaia should be assiduously wor­
shipped. Satyavatlsvara Linga is on the charming banks of
Matsyodarl.
113-115. It should be worshipped to the east of those too.
It causes increase in power of penance and prosperity. The
great Ugresvara Linga is situated in the eastern direction from
Laksmlsa. By worshipping that Liriga a man becomes Jatiwm ra
(‘capable of remembering previous births’). To the south
thereof is Ugrakunda which by virtue of the holy dip therein
surpasses even Kanakhala Tlrtha (in efficacy).
To the west of that Kunda is Karaviresvara Liriga. Due to
the visit thereof men obtain destruction of ailments.
116. To the north-west thereof is Maricisa Kunda that is
destructive of masses of sins. Behind it is Indra Kunda, О sage,
as well as Candresvara Liriga.
117-118. In the southern direction from Indresa is the splendid
 IV.ii.97.119-132 423

Karkotavapika (tank named after Karkota). A devotee should

take the bath in the waters of the tank and visit Karkotakesvara.
It is undoubted that he will obtain the overlordship of Nagas
(Serpents). Behind it is Lord Нага (Siva) named Drmicandesa)
who dispels the sin of Brahmana slaughter.
119. To the south thereof is Mahakunda that bestows the
merit of attaining Rudraloka. To the west thereof is the great
Linga well-known as Agnisa.
120. To the east thereof is the Kunda named Agneya which
bestows Saloka (‘having the same world’) with Agni. It is the
Kunda to the east of Agneyesvara. There is Subhakunda to its
south.
121. A man who bathes there in the Kunda stays in heaven
along with the ancestor. To the east thereof is Balacandresa,
the bestower of the goal of attaining Candraloka.
122. All-round Balacandresa there are many Gana Lihgas.
By visiting those Lihgas one attains the lordship of the Ganas.
123. In the vicinity of Balacandra there is a well favourite
with the PTtrs. One who takes the holy bath there and per­
forms Sraddha redeems seven generations of ancestors.
124. To the east of that well is the meritorious Linga named
Visvesvara. To the east of Visvesvara is Lord Нага (known as)
Vrddhakalesvara.
125-126. In front of it is the well-named Kaloda which removes
all ailments. If any man or woman drinks the water thereof,
he (she) never returns to the mortal world even in the course
of hundreds of crores of Kalpas. By drinking it, the one becomes
rid of the fear arising from the bondage of births.
127. О Pot-born Sage, even at the time of the ultimate
annihilation, there cannot be the destruction of what is of­
fered at that well as (a religious) gift unto those whose souls
are engrossed in Siva.
128. Those men who resuscitate and renovate (shrines etc.)
broken and in ruins there, attain Rudraloka and rejoice hap­
pily forever.
129-130. In the southern direction from Kalesa is Mrtyvlsa
(Lord of death) who wards off premature death. The Linga
named Daksesvara is in the northern direction from that well.
By worshipping it, even a thousand crimes (sins) perish.
131-132. The great Mahakalesa Linga is to the east of Daksesa.
424 Skanda Purdna

Indeed this entire universe consisting of mobile and immo­

bile beings has been worshipped by the man who takes his
bath in the Mahakunda and worships Mahakala.
If one visits Antakesvara to the south therebf, there is no
fear of the god of Death.
133. О sage, to its south is Hastipalesvara Lihga. By wor­
shipping it one attains the merit of making the gift of an
elephant.
134. Airavata Kunda and Airavatesvara Liriga are there it­
self. A man worshipping that Lihga enjoys plenty of wealth
and foodgrains.
135. MalatTsvara Lihga to its south is conducive to welfare.
Jayantesa to the north of Hastlsvara bestows victory.
136. The auspicious Bandisvara is to the north of Mahakala
Kunda. Bandi Kunda is famous in Varanasi as the destroyer
of great sins.
137-138. Through the holy bath there, making of gifts and
performance of Sraddha, one enjoys everlasting merit. The
Lihga is Dhanvantarisvara and the Kunda should have been
named thereafter. But, the name of the Lihga is Turigesvara
and the Kunda is named Vaidyesvara.
139. Great medicinal herbs full of nectar and conducive
to excellence of intellect have been cast therein. Hence through
the bath therein and the visit to that Linga, all the ailments
perish along with terrible sins.
140. To the north thereof is Haliscsa, the destroyer of all
ailments. The auspicious benefactor Sivesvara is to the south
of the deity named Turiga.
141. Jamadagnfsvara Lihga is very auspicious and it is to
the south of Sivesa. Bhairavesa is to the west thereof. There
is a splendid well to the north thereof.
142. Merely by touching the water thereof one shall ob­
tain the merit of performing all Yajhas. To the west of that
well is Sukesa, the bestower of Yogic Siddhis.
143-144. To the south-west thereof is Vyasesa and there is
a well of pure water. A man who takes his bath in the Vyasakupa
and offers libations to Suras and Pitrs, attains everlasting world
wherever it is desired. To the west of Vyasa Tirtha is the great
(a deep lake called) Ghantakarna Hrada.
145. If a devotee takes his bath in Ghantakarna Hrada and
 IV.ii.97.146-159 425

visits Vyasesa, wherever he may happen to die, he would derive

the merit of having death at Varanasi.
146-147. Near Ghantakarna is the lake Pancactidapsarah.
After bathing in the waters of Pancacuda and visiting that
Lord a man attains heavenly world. He will be a favourite of
Pancacuda (celestial damsel). To the south thereof is Gaurlkfipa
that destroys all sluggishness.
148. To the northern direction of Pancacuda there is the
Tirtha named Asoka. Still to the north thereof is the great
Mandakini Tirtha that destroys great sins.
149. She (Mandakini) is highly meritorious in the heav­
enly world. All the more so, О sage in the mortal world To
the north thereof is Madhyamesa who sleeps in the middle of
the holy spot.
150 A man will keep awake on the eighth lunar day in the
month of Gaitra, called Asokastami. He will never be miser­
able. He will always be cheerful.
151. The extent of Muktik.setra (Kasi, the holy spot of salvation)
is one Krosa (3 Kms.) in every direction starting from this
Madhyamesvara, the merit-giving Linga.
152-155. All the great-grandfathers always say this alone: “Will
anyone born in our family take bath in the waters of Mandakini,
be pure in every respect and feed Brahmanas, ascetics and
Pasupata devotees?”
A man who bathes in Mandakini and sees Madhyamesvara
shall stay in Rudraloka for a long time accompanied by twenty-
one generations of his family.
To the south of Madhyamesa is the auspicious Visvecfevesvara.
By the worship of this deity, all the thirteen Visvedevas can be
deem ed to have been worshipped. To the east thereof is
VIrabhadresa the bestower of the position of the greatest warrior
(MahavTra).
156. To its south is the auspicious welfare-bestowei
Bhadrakall. There is a deep lake named Bhadrakali Hrada,
the bestower of great auspiciousness.
157. To the east thereof is Apastambesvara Linga the
greatest bestower of knowledge. There is a meritorious Kiipa
to the north thereof and Saunaka Hrada is behind it.
158-159. The Linga to the west of the Hrada named Saunakesa
Linga bestows excellent intellect. A man should take his bath
426 Skanda Purana

in the lake there and visit Saunakesvara. Thereby he will obtain

that divine knowledge whereby he will cross death. To the
south thereof is Jam bukesa who prevents birth in animal
species.
160-161. To the north thereof is Matangesa, the instructor
in the musical lore. To the north-west of Matangesa, there
are many Lihgas all-round installed by sages here. They be­
stow all Siddhis. Brahmaratesvara Linga is to the south of
Matangesa.
162. If one visits that Linga, one’s span of life is never cut
in the middle. There is Ajyapesvara Linga and also many other
Pitr Lihgas. Due to the service rendered to that Linga, all the
great-grandfathers become pleased.
163-164. To the south thereof is the Siddhakupa where there
are thousands of Siddhas. Some of these Siddhas are in the
forms of Wind and some Siddhas abide in the rays of the Sun.
The Linga installed by them is called Siddhesvara. Merely due
to a visit to it, one shall have all Siddhis free from im­
purities.
165. To the west thereof is the SiddhavapI tank. If the
waters are drunk and if the holy dip is taken, the tank bestows
Siddhis. To the east of the Siddhakupa is the Linga called
Vyaghresvara.
166. By visiting that Linga, men cease to be afraid of tigers
and thieves. Jyesthesvara is to the south thereof. It bestows
great Siddhis in thejyestha Sthana (in the region of the greatest).
167. To the south thereof is the Prahasitesvara Linga, the
abode of joys. To the north thereof is Nivasesa who bestows
the merit of residence in Kasl.
168. There is a well Catussamudra Kupa that bestows the
merit of holy bath in the ocean. Goddess Jyestha is there. On
being bowed to, she bestows the greatest position.
169. To the south of Vyaghra Linga is the Linga named
Candisvara. to the north of it is the lake dug with a staffs
(Dandakhata) which brings about joy to the Pitrs.
170. Bath after an eclipse in Dandakhata bestows great
merit. The cave Jaigisavyaguha is there and the Linga there
has the same name.
171. One who undertakes fast for three nights there, ac­
quires knowledge devoid of impurities. To the west thereof is
IV.ii.97.172-184 427

the Devalesvara Linga which bestows great merit.

172. The deity there is Satakala in the vicinity thereof.
The Consort of Uma disposed of a hundred Kalas, О Pot-born
One, in the course of the manifestation of that Linga.
173. By visiting that Linga a devotee shall enjoy a hundred
years’ life-span without break. To the south thereof is Satatapesa,
the bestower of the merit of great Japas.
174. To the west thereof is Hetukesa who is the giver of
great benefit. To the south of it is Aksapadesa, the promoter
of great (spiritual) knowledge.
175-176. In front of it is Kanadesa. There is a well of meri­
torious waters. After taking bath in Kanadakupa, a devotee
should worship Kanadesa. He is never forsaken by wealth, or
foodgrains. Bhutisa who causes the prosperity of good persons
should be seen to the south of it.
177. To the west thereof is the Linga that is named Asadhisvara
and destroys sins. To the east thereof is Durvasesa that causes
plenty of fulfilment of all desires.
178. To the east of Vyasesvara there are two deities,
Sankhalikhitesvaras. They should be seen with effort in Kasi.
They are the promulgators of knowledge.
179. The merit that is obtained by concluding the due
performance of the rite of Pasupata Vrata can be obtained
h ere in sta n tly by se e in g o n ce the d e itie s V isvesas
(Sankhalikhitesvaras).
180. To the north-east thereof is Avadhutesa who is the
promulgator of the knowledge of Yoga. The Avadhutesa Tirtha
causes the destruction of all sins.
181. To the east of Avadhutesvara is Pasupatisvara Linga.
By rendering service to that Linga men get rid of Pasupasas
(Karmic shackles of the individual soul).
182. To the south of it is Gobhilesa that bestows the fulfilment
of great ambitions. Behind it is the excellent Jimutavahanesa
Linga.
183. As a result of the service rendered to that Linga, one
attains the position of a Vidyadhara. Mayukharka and Gabhastlsa
are there in Pancanada.
184. To the north thereof there is a great holy well named
Dadhikalpa Hrada. Rare indeed is the holy bath in that well
and the vision of the deity.
 428 Skanda Purdna

185. In the northern part of Gabhastisa is Нага named

Dadhikalpesvara. If a man visits the Lord promptly he will stay
in Tryaksapura (City of the Three-eyed Lord) for the period
of a Kalpa.
186. To the south of Gabhastisa a devotee should visit
Mahgala, the abode of the auspicious goddess Gaurl, and feed
a Brahmana couple.
187. They should be adorned in accordance with one’s
capacity. T here is no end to the m erit th ereof. One
circumambulation of Mahgala has the same merit as the
circumambulation of the Earth.
188. To the north of Mukhapreksesvara near Mahgala
is the Goddess Vadanapreksana. She is Goddess Siva who causes
all Siddhis.
189. To the north of Mukhapreksa there are two splendid
Lingas named Tvastrisa and Vrttlsa. They say that a visit paid
to those two deities has the same merit as that of the gilt of
a plot of land along with gold.
190. To the north thereof is Goddess Carcika, a visit to
whom is auspicious. In front of Carcika is the Revatesvara
Lihga that causes peace.
191. In front of it is the Pancanadesvara Lihga that is
conducive to great auspiciousness. To the west of Mahgala is
the great splendid well Mangaloda (‘a well of auspicious waters’).
192. To the west of Mahgala is the great splendid Lihga
of Upamanyu. Behind it is the Vyaghrapadesvara Lihga that
removes the fear of tigers.
193. To the south-west of Gabhastisa is Sasankesa who removes
mass of sins. To the west thereof is Caitraratha Lihga that
bestows divine goal.
194. To the west of Revatesa is Jaiminlsa, the destroyer of
great sins. О excellent one among the sages, there are many
Lihgas of (i.e. installed by) many sages.
195. To the north-west of Jaiminlsa there is the Ravanesvara
Lihga. Due to paying a visit to it one ceases to have great frear
of the Raksasas.
196 To the south thereof is Varahesa. Mandavyesa is still
to its south. Further south of it is Pracandesa and Yogesa is
still to its south.
197. To the south thereof is Dhatesa (? Dhatrisa). Somesa
IV.ii.97.198-212 429

is in front of it. To its south-west is Ranakesa, the bestower

of gold on the good.
198. To the north thereof are the five Lingas of the Pandavas
conducive to the joy of the good. In front of it is Sarhvartesa
and Svctesa is to its west.
199. Behind it is one Kalasesa and the Liriga that bestows
freedom from fear of the god of Death. О sage, it rose up
from a pot when Sveta was fettered by Kala.
200. To the north thereof is Citraguptesvara Linga that
eradicates sins. Behind Citraguptesvara is Drdhcsa who gives
great merit.
201 Grahesa is to the south of Kalasesa. The Linga there
is excellent A visit to that Linga subdues harassment by (malignant)
Planets.
202. Behind Citraguptesvara is Yadrcchesa granting great
merit. Utathyavamadevesa Linga is to the south of Grahesvara.
203. To the south thereof are the auspicious deities Karhbalesa
and Asvataresa. There itself is the pure Linga worshipped by
Nalakubara.
204. To the south of it is Manikarnisa Linga and Palitesvara
is to its north. There itself is the Jarahara Liriga. Behind it is
Papanasana.
205. To its west is Nirjaresa and to the south-west thereof
is Pitamaha. Pitamahasrotika stream is also there and a Sraddha
performed there yields gieaf merit.
206. To the south thereof is Varunesa and Bancsa is to
still further south. Kusmandesa in Pitamahasrotika brings about
Siddhis.
207. To its east is Raksasesa and Gangesa is to its south.
To its north there are many Lingas. They are (called) Nimnagesas.
208. Vaivasvatesa is there and the Lord prevents Yamaloka
(death). Behind it is Aditisa and in front of it is Cakresa.
209. In front of it is the great deity named Kalakesa. He
brings about visible proofs. The shadow (i.e. reflection of the
deity) is seen there. One who sees it becomes free from sins.
210. Behind it is Tarakesa and further ahead is Svarnabharada
(‘the bestower of Bharas of gold’). To its north is Maruttesa.
Sakresa is ahead thereof.
211-212. To its south is Rambhesa. Sasisvara is there itself.
To the north thereof are Lokapesas viz. many Lingas of (i.e.,
 430 Skanda Purdna

installed by) Nagas, Gandharvas, Yaksas, Kinnaras, Apsaras,

celestial sages and groups of the Ganas. They bestow different
kinds of Siddhis.
213. To the south of Sakresa is Phalgunesa, the destroyer
of great sins. To the south thereof is Mahapasupatesa who
brings about great auspiciousness.
214. To the west thereof is Samudresa. Isanesa is to its
north. To the east thereof is Larigallsa who confers all Siddhis.
215. Those who worship without passionate attachment
and hatred attain Siddhi. Salvation of these has been announced
by me. О Goddess, they are not (ordinary) men.
216. In Larigallsa the ascetics Madhupiriga and Svetaketu
attained excellent Siddhi with this self-same physical body.
217. There itself are NakulTsa and Kapilesa. Both resort to
my holy Vrata. It is a great secret.
218. In its vicinity is Pritikesa. О my beloved, I take plea­
sure therein. Due to a single fast observed there, the benefit
lasts more than a hundred years.
219. If during my Parva (i.e. Sivaratri) a devotee observes
fast in Pritikesa and performs a single Jagarana (keeping vigil),
it is assured that he attains the position of a Gana.
220. In the southern direction of the deity there is a tank
of splendid waters. Imbibing the water thereof is conducive to
the cessation of rebirths of men.
221-222. To the west of that holy water Dandapani (Staff­
handed deity-like Bhairava) accords perpetual protection. There
are three Lirigas to the east, south and north thereof, viz. Tara
(Tarakesa), Kala (Kalesa) and Sailadaja (Nandikesvara). With
faith in them a devotee should drink water and offer it to the
lotus-like heart. Those excellent men by whom that water is
drunk are blessed. They have achieved their objectives.
223. Moksesa, the bestower of the sense of liberation, should
be worshipped in the vicinity of Avimukta. Karunesa the abode
of compassion, is to the north thereof. A devotee should worship
that deity.
224. Svarnaksesa, the bestower of knowledge, is to the east
thereof. To the north thereof, Saubhagyagauri should be duly
adored for the purpose of full conjugal bliss and prosperity.
225-226. In the southern portion of Visvesa, Nikumbhesa
who brings about the prosperity of the holy spot should be
IY.ii.97.227-238 431

assiduously worshipped. Behind it Vighnanayaka, the destroyer

of all obstacles, should be worshipped, especially on the fourth
lunar day. Virupaksa who accords excellent Siddhis should be
worshipped in the south-eastern direction from Nikumbhesa.
227. To the south thereof is Sukresa who grants increase
of sons and grandsons. To the north thereof is a great Linga
named Devayanisvara.
228. In front of Sukresa is the deity named Kaccsa He
should be (properly) worshipped. By bathing in the Sukrakiipa
one shall obtain the merit of a horse-sacrifice.
229. To the west of Sukresa, BhavanI and Isa should be
bowed down to. They are auspicious and they always accord
to their devotee Bhaktn (foodstuff) and Pota (raft for crossing
the ocean of Samsara).
230. Alarkesa stationed in the eastern direction of Sukresa
should be worshipped. Madalasesvara is there to the east thereof.
He destroys all obstacles.
231. Ganesvaresvara Linga is very great and it bestows all
Siddhis. О Brahmana, it was installed by Raghunatha (Rama)
after slaying the king of Lanka.
232. By touching that Linga, even the slayer of a Brahmana
becomes pure instantly. Another Linga that accords great merit,
named Tripurantaka, should be worshipped there.
233. To the west thereof is the splendid Dattatreyesvara
Linga. To the south thereof is Harikescsa. Gokarnesa is be­
yond that.
234. Ahead of it is a lake that destroys sins. Behind it is
Dhruvesvara. In front thereof is Dhruvakunda that is extremely
delightful to the Pitrs.
235. Pisacesa installed to the north thereof removes the
state of a Pisaca (ghost or vampire). To the south thereof is
Pitrisa and Pitrkunda is in front of it.
236. The great-grandfathers become pleased with men who
perform Sraddhas there. Ahead of Dhruvesa is Taresa (Pranavesa).
The same deity is Vaidyanatha.
237. To the south-west thereof is Manu’s Linga that is
great and that causes increase in the family. Priyavratesvara
Linga is in front of Vaidyanatha.
238. To the south thereof is Mucukundesa. By the side
thereof is Gautamesvara. To its west is Bhadresa and to the
432 Skanda Purana

south thereof is the Lord of Rsyasrrigin.

239. Brahmesa is in front of it. Parjanyesa is in the north­
eastern direction. To the east thereof is Nahusesa». VisalaksI is
in front thereof.
240. Visalakslsvara Linga is there itself and it grants resi­
dence in KasL Jarasandhesvara Linga is to the south thereof
and it destroys fevers.
241. In front of it is Hiranyaksa Linga that confers gold.
It should be worshipped. To the west thereof is Gayadhisa and
further to the west is BhagTratha.
242. Ahead of it, О sage, and to the west of Brahmesa is
Dilipesa. There the Linga along with the holy Kunda bestows
the desired benefit on a devotee who takes the holy bath.
243. Visvavasu’s Linga is there. Mundesa is there to the
east. To the south of it is Vidhlsa. Still further to the south
is Vajimedhaka (Vajimedhesvara).
2 14. A man should take the holy bath in Dasasvamedhika
and visit the excellent Linga. He earns the merit of ten horse-
sacrifices.
245-246. To the north thereof is Matr Tlrtha that removes
the fear of rebirth of a man who takes his holy bath. One who
takes the holy bath there, whether man or woman, attains the
desired benefit, with the favour of the Mothers (Brahmi etc.).
To the south o f your (A gastya’ s) Kunda is the great
Puspadantesvara.
247. In the south-east direction thereof there are many
Lingas installed by gods, sages and Ganas. To the south of
Puspadanta is SiddhTsa who bestows the great Siddhi.
248. As a result of the adoration consisting of five Upacaras
(services) the deity may accord great Siddhi in dream. By
means of service unto Hariscandresa men will attain kingdom.
249. To the west thereof is Nairrtesa. Arigirasesa is further
to the south. To the south thereof is Ksemesa and Citiarigesa
is fuither to the south.
250-251. To the south thereof is Kedara that bestows the
state of being a follower of Rudra. In the region of south of
Kedara, hundreds and thousands of Lingas were installed by
the kings of the lunar and solar races. In the direction south
of Lolarka (the deity Arkavinayaka) fulfils all hopes and ambitions
on being adored.
 IV.ii.97.252-266 433

252. To the west thereof Karandhamesvara Linga bestows

great benefit. To the west thereof Mahadurga (great goddess
Durga) destroys great distresses.
253. Suskesvara Linga to the south thereoi is adored by
the dry river (i.e. Asi). Janakesa is to the west thereof. Sahkukarna
is to the north thereof.
254-255. To the east thereof is MahasiddhTsvara Linga that
bestows all Siddhis. A man (of devout nature) should take the
holy bath in the Siddhakunda and visit the great Sicldhesvara
Linga. He will achieve all the Siddhis. To the north-west of
Sarikukarnesa is the Linga called Vadavya.
256. Ahead of it is Vibhandesa To the north thereof is
Kaholesa. The Linga there is Dvaresvara and the goddess is
the auspicious Dvaresvari
257. Siddhi is achieved by the adoration theieof, accord­
ing residence in Anandakanana. There the guardians are, О
sage, the Ganas of various forms and weapons.
258. There itself are Haridlsa Linga and Katyayana Linga
To the side thereof is Jangalesa and behind it is Mukutesvaia
259-262. There itself the Kunda is free from impurities. It
accords the merit of pilgrimage to all places. By bathing in
Mukutakunda and visiting Mukutesvaia that merit is obtained
which is considered to be the merit of pilgrimage to all the
Lihgas. This great earth (country) is the bestower ol the Siddhi
of penance and Yoga. О Sage, there are hundred thousands
of Lingas conducive to Siddhi there. О Goddess, the only
quarter, the northern one, in Varanasi, is my favourite. There
too, О my beloved one, I take more interest in Pahcayatana
(Oriikara). I am stationed there always at the time of cieation,
maintenance and also of annihilation.
263. He who knows thus, is never touched by sins. It is the
truth, the truth. (I repeat) it is the truth again. О my beloved,
three times the truth. It cannot be anything else.
264. If one wishes residence in my world, one should go
there quickly. Only a brief statement about the Lingas has
been made by me, О sage.
265. Some Lingas are devoutly installed twice or thrice.
They have not been repeated. They should be adored faith­
fully in every respect.
266. These Lihgas, Kundas, wells and tanks which have
434 Skanda Purana

been described should be faithfully revered by men of good

sense and intellect.
267-270. The merit of paying a visit to and bathing in there
is ever more and more. Who is competent to reckon the number
of the Lirigas, wells, lakes, tanks and idols present here. Even
the grasses growing in Anandakanana are superior. No place
elsewhere is fit for even the heaven-dwellers to take rebirth.
KasI is full of all Lingas. It is the sole place of origin of all
Tirthas. If it is seen and served till the death of the body; it
bestows heavenly pleasures and salvation. But, О Goddess, you
alone are my greatest beloved, because of the power (of your)
penance.
271-272. This KasI is naturally the ground of rest for me.
Those who take (utter) the name of KasI, those who rejoice
therein, are on a par with Sakha and Visakha; they are like
Skanda, Nandin and Gajasya. О fair lady, they alone are my
devotees, they alone are my pious attendants.
273-275. Only those who dwell in Anandavana are real aspirers
for salvation. If people are regular dwellers of Anandavana, it
is as good as though great panance has been performed by
them, great holy rites have been performed by them and great
charitable gifts have been made by them. They have taken
their holy plunge in all Tirthas; they are initiated in all Adhvaras
(sacrifices). They have practised all pious rites. If people do
not dwell in Anandavana even in their last days, they all are
mere burdens of the earth, whether they are Suras, Asuras,
serpents or human beings.
276. Even a Sudra (here) is better than one who has mastered
the Vedas elsewhere. The former is one who has crossed the
ocean of worldly existence and the latter is baser than the
Sudra.
277. Indeed he alone is Sarvajna (Siva, the omniscient);
he alone is Adhikeksana (Siva, the surplus-eyed)—he who casts
off the physical body in KasI and takes up a nectarine one.
278. By listening to this meritorious chapter that encom­
passes the secret of all Tirthas, a man duly obtains the merit
arising from visiting KasI.
279. If anyone reads this chapter in the morning everyday,
indeed all the Tirthas have been visited by him, not otherwise.
280. A sensible man who recites in low voice this chapter
IV.ii.97.281-296 435

consisting of (references to) all Lingas is never harassed by

Yama, his messengers or by sins.
281. If a man of meritorious soul remains pure and keeps
mind in full concentration and recites mentally this chapter,
he derives the benefit of Brahmayajna.
282. He who regularly recites this Adhyaya is (like) one
who has bathed in all holy Kundas, (like) one who has sipped
the waters of all the holy tanks, one who has adored all the
Li ii gas.
283. Of what avail are other diverse stotras (Hymns to a
deity) that accord only very little benefit? This chapter of
great benefits should be regularly recited by those who love
me.
284. By reciting once this great chapter, that benefit is
obtained which is usually obtained when great gifts arc given.
285. The benefit that is obtained by taking the holy bath
in all the Tirthas and by visiting all the Lingas can certainly
be obtained by men by reciting this (chapter).
286. This alone is the most severe penance; this alone is
the greatest fapa, namely the recitation of the chapter enu­
merating all the Lingas in KasI, О sage.
287. This Japa should never be given, should nevei nevei
be given, to one who hates me, to an atheist, to one who is
engaged in decrying the Vedas.
288-292. By repeating this Adhyaya all the sins are destroyed—
the sin arising from slaying a Brahmana, cohabiting with a
prohibited woman, eating forbidden edibles, enchanting and
ensnaring the wife of the preceptor, stealing gold, slaying father
and mother, killing a cow, destroying a foetus etc., all the
great sins, known and unknown, all the minor sins committed
verbally, physically or mentally. By my bidding undoubtedly
these perish. There is no doubt in this that the learned one
who repeats this chapter obtains sons, grandsons, wealth,
foodgrains, wife, lands, everything desired by the mind, heav­
enly and other pleasures and salvation.
293. Even as the Lord was narrating this story before the
Goddess, Nandin came there, bowed down and submitted thus:
294-296. “The work of the construction of the great palace
is completed. The chariot has been kept ready. Brahma and
other Suras have assembled. The Lotus-eyed Lord seated on
 436 Skanda Purana

Garuda is waiting at the doorway along with his followers. He

has kept the leading sages in front waiting for the opportunity.
All the people of holy rites in all the fourteen worlds have
heard about the festival of (your) grand entry And have as­
sem bled.”

Skanda said:
297. On hearing these words of Nandin, the Lord accom­
panied by the Goddess got into the divine chariot and set out
from heaven.

CHAPTER NINETYEIGHT

Departure unto the Pavilion oj Salvation

Vyasa said:
1. Listen, О blessed Suta, how the extremely great festi­
val of Sarhbhu was recounted to the Pot-born One who had
been asking.

Skanda said:
2. Listen, О highly intelligent one, to the narrative of the
grand entry of Sambhu, a narrative that causes delight to all
the three worlds and destroys great sins.
3. Coming from Mandara at the time of Damanaparva
(thirteenth lunar day in the bright half in the month of Caitra),
Sarhbhu moved about here and there though he reached
Anandagahana.
4. When the royal mansion exhibiting the grace of the
glory of salvation had been completed, the Lord entered the
inner apartment from the Virajah pedestal (seat of the Three­
eyed Lord).
5-7. It was on the first lunar day in the bright half of the
month of Karttika when the constellation Anuradha was in
conjunction with Budha (Mercury). The Moon was in the seventh
sign of zodiac and the other Planets were in their ascendancy.
IV.ii.98.8-20 437

Musical instruments were played All the quarters were bright

and clear. The sound of chanting of Vedic Mantras by Brahmanas
drowned all other sounds. The track between Bhurloka and
Bhuvarloka was reverberating. All were thus joyous at the time
of the festivities connected with the grand entry of Sambhu.
8. Groups of Gandharvas sang; groups of celestial dam­
sels danced. Caranas eulogized and the assemblages ol the
gods were delighted
9. Winds blew wafting fragrance; ( louds showered flow­
ers. All people wore auspicious dress; all spoke auspicious
words.
10-15. All mobile and immobile beings became extremely
delighted. Among all the Suras and Asuras, Gandharvas, Ser­
pents, Vidyadharas, Sadhyas, Kinnaras, human beings, among
all women and men, the four aims ol life had a prominent
place. О sage, when the sky got smeared with columns of
smoke from the incense, it became blue and it has not given
up till today the blue colour it acquired then. For the purpose
of the NIrajana rites (waving of lights ceremoniously) all the
lamps were lighted and the same can be seen in the sky even
today in the (assumed) form of stars. In every mansion ban­
ners of different sizes and colours shone, brightened by the
beautiful lustre of the flagstaff on every Siva temple. Musicians
sang in some places and dancers danced in some other places
in every shrine of Siva.
lb-17. In some places the four types of musical instru­
ments were played. In everyone of the paths, die ground bee ame
slippery and glossy on account of the sandalpastes having many
hues such as green, white, madder colon;, blue and yellow.
In every courtyard garlands of festivity with auspicious features
shone.
18. On the tops of the ornamental tower-gates jewels and
jewel-set platforms shone. Series of mansions bright like nec­
tar acquired the name of Saudha (Mansion)
(i) Mansion
Saudha: (ii) Whitewash
(iii) Nectarine
19-20. Even insentient things shone like sentient beings
whatever are said to be auspicious things, О Pot-born One, it
became the birth anniversary of then own.
438 Skanda Purana

Then the Lord of Devas arrived and entered the Pavilion

of Salvation.
21. Then the Lord of Devas was given the coronation bath
by the Four-faced Lord as he was seated on an auspicious seat
along with Bhavani and surrounded by groups of sages and
the assemblages of Kumaras (Sanaka etc.).
22. With innumerable jewels, silk garment and sweet-smelling
garlands of various colours the groups of Devas as well as
those great lords of serpents worshipped Mahesa then.
23. О Pot-born One, Sambhu was duly adored by the gem­
bearing oceans, excellent mountains and other meritorious
souls in accordance with their possessions. Then the Lord was
given Nirajana (waving of the lights) by the groups of mothers.
24. At the outset Siva, worthy of being saluted by all the
groups of the immortal ones, propitiated all the leading sages
by means of the fulfilment of their life-long desires cherished
within the hearts. After addressing Brahma he spoke to Visnu.
25. With great honour (he made him sit near) saying, “Sit
here. You are the sole cause of all my lordship. Even though
you may be standing far off you are very near to me. There
is no one other than you who can carry out my task.
26. The excellent king Divodasa was given good advice so
that he attained the greatest Siddhi and my (his) desire was
completely achieved.
27. О Visnu, ask for a boon. You will have whatever you
desire. There is nothing here that cannot be given to you. It
is due to you and this Ganesa, that Anandavana was obtained
by me.
28. In all the three worlds, there is nothing else so lovable
to me as this Varanasi, the origin of the greatest happiness.
It is the mine of Brahmarasayana (Elixir of realization of Brahman).
People who take the long sleep there (i e. those who die there)
do not have further birth.”
29. On hearing these words of the Lord of the universe,
Visnu spoke to Mahesa, the bestower of boons: “If, О Pinaka-
bearing Lord, you are pleased, then let me not be far removed
from your feet.”
30. On hearing this speech of the Slayer of Madhu, Purari
was delighted and said thus: “O Enemy of Mura, stay forever
near me here, in this resort of the Glory of Salvation.
 IV.ii.98.31-39 439

31. Someone may be devoted to me; but if he resorts to

me without propitiating you at the outset, his desire will definitely
not be realized through me, the deity greater than the great­
est, О Lord having the lotus and the discus in the hands.
32. О Acyuta, there is all happiness to one who abides
here in this Pavilion of Salvation. That cannot be had even
in Kailasa mountain utterly free from impurities, nor even in
the mind of a devotee with permanent glory.
33. II the devotees stay even foi a moment here in this
southern pavilion of mine, with steady mind, without thinking
about anything else and having perfect concentration of mind,
they will never be reborn in a womb.
34. Those who duly bathe in the deep Cakrasaras lake,
the c rest-jewel of all the Tlrthas, and enter this (pavilion) foi
a short while without any wish in the mind, become free from
sins. They are veiily my attendants.
35. Those who remember me in the pavilion of salvation,
and make gift of some money according to their capacity,
those who listen to meritorious narratives even for a moment
with steadiness, earn the merit of the gilt of ten million cows.
36. О IJpendra, if the devotees bathe in the Manikarnika
Hiada and sit for a short while in the pavilion of those de­
sirous of salvation, it is as fruitful as though penances have
been performed by them for a long time and they have had
their holy plunge in all the reputed Tlrthas
37. О Hari, there are holy Tlrthas here at every step, but
can they be compared to Manikarnika? Are there not many
auspicious pavilions here? But this is the greatest resort of the
glory of salvation.
38. In the coming Dvapara Age, О Hari, this Kaivalyamanclapa
(Pavilion of Salvation) will become reputed in the world as
Kukkutainandapa.”1

H an said:
39. О Lord with an eye in the forehead, do recount to me.
How is it that this Pavilion of Salvation will become reputed
as said by the Lord?

1. W 39-88 narrate the legend why Mukti Maridapa came to be called

Kukkuta Mandapa.
440 Skanda Purdna

D evadeva said :
40. О Four-armed Lord, a Brahmana will be born here by the
name Mahananda practising the rituals of Rgveda. He will be one
abstaining from acceptance of monetary gifts in the holy spots.
41-43. He will be devoid of hypocrisy. He will not be cruel-
minded. He will always be the favourite of guests. But when
his father passed away, he, in his prime of youth, was led astray
by the fierce arrows of the Lord of Love. He became friendly
with someone and abducted his wife. Urged by her and deluded
utterly, he drank what should not be drunk. Fascinated by the
god of Love, he contracted a taste for prohibited foodstuffs.
44. On seeing the devotees of Visnu of great wealth, he
immediately adopted the guise of a Vaisnava. The deluded
soul then begins to censure devotees of Siva, the giver ol
salvation from hell.
45. On seeing the devotees of Siva ready to give some­
thing, he may despise Vaisnavas entirely and sustain himself
through (what was offered to) the Siva Liriga.
46. Thus he became fully conversant with the practice of
heresy. He was averse to the routine baths and prayers at dawn
and dusk. He used to put big Tilaka marks (on the forehead),
wear garlands and pure bright-washed clothes.
47. He flaunted the tuft of hairs (on the head). His hands
were ready to receive anything and everything. He used to
receive illegitimate gifts from everyone. He followed the path
of the insane. A pair of sons was born to him.
48. Even as he behaved thus, a certain rich man would be
arriving there for the purpose of pilgrimage.
49-50a. After taking bath in the Cakrasaras lake, he would
be saying thus: “I am a man with ready cash willing to donate.
By birth I am the best among Candalas. Is there anyone ready
to accept gifts, so that I can offer this wealth.”
50b-51. On hearing his words, this fellow who was seated
there was pointed out with a gesture of the fingers by some
people: “Only he who utters prayers and adopts the postures
of meditation, will take the gift. None else.”
52. On hearing these words of those people, the low-caste
fellow goes near him, prostrates before him and speaks thus:
53. “O great Brahmana, redeem me. Make my pilgrimage
fruitful. I have something which you do take and bless me.”
 IV.ii.98.54-67 441

54. Thereupon he placed the rosary on the ear and ceased

to meditate. With a gesture of his hands he asked, “How much
wealth do you have?”
55. He took the hint and spoke as though extremely delighted,
“I shall give you as much as will satisfy you. Not less.”
56-58. On hearing his words, that Mahananda who was
highly delighted broke silence and said thus: “1 am not keen
in accepting the gift. But I shall accept in order to bless you.
О most excellent one among all excellent people, if you carry
out my behest I shall do so. Whatever you have, from it, not
even a bit should be given to anyone else. Then alone I shall
accept and not otherwise.”

The Candala sau im

59-61. Whatever money has been brought by me for the
propitiation of Visvesa, I shall give unto you, because, to me
you are Visvesa himself. О excellent Brahmana, those who stay
in the royal capital of Visvesa, be they important or insignifi­
cant creatures, all of them form part of Visvesa. Those who
habitually uplift and redeem others, those who fulfil the desires
of others, those who regularly render help to others, are part
of Visvesa.

62. On hearing these words, he became highly delighted

in his mind and all sense-organs. The Brahmana spoke to the
low-caste man from a hilly tract:
63. “Come on. Take the Darbha grass. Perform the rite of
Utsarga (giving up) quickly.” The magnanimous man from the
hilly tract did accordingly.
64-66. He uttered, “May Visvesa be pleased.” He then went
away. That Brahmana continued to stay there though despised
and abused by the other Brahmanas. The moment he came
out he was assailed by many of them. “Here is a Candala
Brahmana who has taken money from a Candala. He is verily
a Candala, excommunicated by the entire world.” Saying thus
they chased him, О Hari, producing Thutkdra (sound of spit­
ting out).
67. Afraid of them, he never stirred out for some time
like an owl afraid of crows. He dropped down his head due
to shame.
442 Skanda Purdna

68. Once that fellow censured by the people consulted

his wife and went to Kikata land abandoning the city of Varanasi.
69. On the way of his destination, he was.observed trav­
elling with gold on his person. Though he was in the middle
of the caravan of pilgrims, he was waylaid by highwaymen.
70-71. They took him to a dense forest along with all his
possessions. They seized his wealth and consulted one another
saying: “This vast wealth can be fully used up by us only if he
ceases to live. He should be killed along with his servants.”
72. After deciding thus they said, “O traveller, remember
what should be remembered. We are surely going to kill you
along with your retinue.”
73-75. On hearing this, that Brahmana thought thus within
his mind, ‘Alas! My family for the sake of which much wealth
was taken by me as gift has become ruined. The wealth re­
ceived as gift has also been lost. My life is lost and the resi­
dence in the city of Kasi has also ceased. Everything has been
ruined simultaneously owing to the activity of my evil intellect.
Due to that defiled gift of money, 1 could not even die in
Kasi.’
76. Since he remembered his family during the last mo­
ment of his life as well as Kasi, he was reborn as a cock in the
Kikata land, though he was killed by the thieves.
77. The woman became a hen and both the sons also became
cocks. Due to the recollection of Kasi, he was able to recollect
the previous birth.
78. After many years had passed by, four excellent pil­
grims came to that wayside place where the cocks were living.
79-87. They were speaking the tales (topics) of Varanasi
to one another loudly. On hearing the story of Kasi, those
cocks also set off in their company, thanks to the power of
their memory of the previous birth. The kind-hearted pilgrims
saw them on the way, cast ricegrains etc. (for them to eat) and
brought them to the excellent holy spot. Having reached the
holy spot, those cocks would be moving round the excellent
Pavilion of Salvation. The residents of the holy place saw them
following certain set of rules. They had conquered (the de­
sire) to eat. They performed religious observances. They were
averse to anger. They were highly delighted to hear the talks
and stories about me. They were devoid of greed and delu­
 IV.ii.98.88-95 443

sion. Their heads were wet, due to the plunge within the
celestial river. They were engrossed in repeating my names.
They paid due attention to my stories. Their mental activities
were directed towards me. The residents of the holy place
honoured those cocks as beings treading the paths of the
good. Due to the impressions of the previous activities, they
consulted one another and reduced their intake of food. Thus
they would be casting off their lives. О Visnu, by my grace,
they will get into an aerial chariot even as all the people
watched and will reach Kailasa, my abode. For a long time
they will enjoy excellent divine pleasures. Then they will become
endowed with knowledge and attain eternal salvation.
88. After this incident the people will begin to call this
Pavilion of Salvation the Pavilion of Cocks.
89. Those men who come to the Muktimandapa and re­
member their story will certainly attain the good (i.e. Moksa).

90. Even as Sambhu narrated this future story to Hari, a

tumultuous sound of ringing bells arose there.
91. Thereupon the Lord of Devas, the Consort of Uma,
called Nandin and said, “Nandin, go and find out whence
(comes) this sound.”
92. Then Nandin returned and spoke to the Bull-emblemed
Lord after bowing down to him with palms joined in rever­
ence, and face beaming with pleasure.
Nandin said:
93. О Lord of Devas, О Three-eyed Lord, what new thing
can I say to you. The graceful charms of the Glory of Salvation
are being adored by some here.

94-95. Then Sambhu said smiling, “Our desire has been

fulfilled.” The Lord of the chiefs of Devas, in auspicious guise,
got up. Accompanied by the Goddess, Brahma and Hari, he
went to the Rariga Mandapa.

Skanda said:
After listening to this meritorious Adhyaya, the giver o f
great bliss, a man will attain the greatest joy and will certainly
reach Kailasa.
 444 Skanda Purana

CHAPTER NINETYNINE

The Greatness of Sri Visvesvara

Vyasa said:
1. Listen, О Suta, to the (activities of the) life of the
Lord of Devas, of Visvesa, the great Atman, in the manner
narrated to the Pot-born One by the Saravana-born Lord
(Karttikeya).

Agastya said:
2. О Senani (Commander-in-chief i.e. Karttikeya), do narrate
to me what the Lord did after coming out of the Nirvana
Mandapa accompanied by the Devas and Indra.

Skanda said:
3. I shall describe what Sambhu did after reaching Sriigara-
Mandapa from Mukti-Mandapa, keeping Brahma and Visnu as
forerunners.
4-7. The Lord sat facing the East along with us and the
Goddess. Brahma sat on his right and Sarrigin (Visnu) sat on
his left side. He was fanned by Mahendra and surrounded by
the sages. He was silently served by the Ganas with arms lifted
up. They were standing at the sides with respectful veneration
to the utmost. Sambhu raised his right hand and showed the
Linga to Brahma and Visnu saying: “Look. This is the greatest
splendour. This alone is greater than the greatest.
8-14.1 This alone is my immobile form that accords the
highest Siddhi. These are Pasupata devotees, Siddhas observ­
ing celibacy ever since childhood. They have conquered their
sense-organs. They are fully engrossed in their penance. They
are free from impurities due to their knowledge of the five
topics (entities)12 (or the four Vedas, Itihasas and Puranas).
They lie down on a heap of holy ash. They have mental restraint.

1. W 8-13 describe the Pasupata way of life.

2. Pancarthajnana—Knowledge of the Oriikara (Consisting of A, TJ, M,
Nada and Bindu (*); or the knowledge of the Mantra of five syllables ‘ sivdya
namah'.
IV .ii.9 9 Л 5-22 445

They are well-behaved. They are Urdhvaretas (They have sub­

limated their sexual energies). They are always engaged in the
adoration of the Linga. Their sense-organs and minds do not
turn towards anyone else. They are always pure on account of
Varuna (shower) and Agneya (ash) baths. Their food consists
of bulbous roots, roots and fruits. Their eyes are dedicated to
the Supreme Being They are truthful. They have conquered
anger. They are devoid of delusion. They do not possess anything.
They do not desire anything. They have no sense of identity
with the body etc. They have no sorrow. They are free from
ailments. The are Nirbhagas (i.e. have abandoned riches), Nimpayas
(do not employ means of expendiency); they have no contact
with others; their hearts are free from impurities. They have
crossed the terrible ocean of the worldly existence. They have
no doubts. They are free from sins. They are free from op­
posing pairs (e.g. pleasure-pain). They have certain Firm views.
Their activities are uncontaminated by egotism. They are always
my great favourites. They are my sons in my own form. These
are to be adored and bowed to, thinking them to be I myself,
by those who solely worship me.
15. If they are adored, I become pleased undoubtedly. In
this holy spot of Visvesvara, Sivayogins should be duly fed.
16-19. If each one is perfectly fed, it has the merit of
feeding ten million persons. This Visvesvara is Lord of the
universe himself in the form of a stationary being.
He brings about all the Siddhis of all persons who are devoted
to him. I may be manifest sometimes and sometimes unmanifest.
0 Devas, I stay in this Anandakanana as I please, indepen­
dently for the purpose of blessing all devotees here for ever.
1 shall be staying in the form of a Linga, bestowing the
object thought of. All the Lingas (whether) they are self-born
or not, always come to see this Linga.
20. There is no doubt about this that I stay m all the
Lingas. But this is the greatest of my forms as a Linga.
21. О heaven-dwellers, it is as good as I have been seen
directly by the person by whom this Linga was seen faithfully
with a pure visipn.
22 May the Devas listen along with the sages. If one
hears about this Linga, all his sins accumulated in the course
of a birth perish in an instant.
 446 Skanda Purana

23. In one remembers this Linga, all the sins accumulated

in the course of two births necessarily perish immediately at
my behest. There should be no doubt about it.
24. With this Linga in view, if one sets out from his house,
all the sins accumulated in the course of three births perish
instantly.
25. О immortal ones, by seeing this Linga, one gets the
merit arising from a hundred horse-sacrifices invariably, due
to my blessings.
26. О Suras, the merit of a thousand Rajasuya sacrifices
accrues merely by the touch of this self-born Linga of myself,
of Visvesvara.
27. Merely by offering flowers along with a palmful of
water with devout feelings, one attains the merit of (offering)
a hundred Suvarnas (gold pieces).
28. By performing the worship alone with great devotion
of this king of Lingas, the merit of adoration with a thousand
golden lotuses is obtained.
29. By performing the great adoration of this Linga with
Pancamrta as the main constituent, one obtains all the four
aims of life.
30. О immortal ones, if an excellent devotee bathes the
Linga of mine with the waters filtered and purified through
a cloth, he obtains the merit arising from a hundred thousand
horse-sacrifices.
31. If anyone devoutly smears the Linga with sweet-sinell-
ing sandal juice, he will be smeared (in heaven) with scented
Yaksakardama (mixture of camphor, agallochum, musk and
Kankola) by celestial damsels.
32. By offering sweet-smelling incense (a devotee) becomes
the receptacle of divine scent. By lighting lamps of clarified
butter, he moves about in an aerial chariot in the form of a
radiant splendour.
33. By offering a lamp with camphor-wick once, a devotee
attains white splendour of the body like camphor and be­
comes three-eyed with an eye in forehead.
34. By offering Naivedya alone, an intelligent devotee will
enjoy great pleasures and reside on the Kailasa Mountain at
the rate of a Yuga for each particle of boiled rice.
35. If anyone offers rice pudding with ghee and sugar
 IV .ii.9 9 .3 6 -4 8 447

unto Visvesa, it is as though all the three worlds including

Devas, Pitrs and human beings have been propitiated by him.
36. Great indeed is the merit of one who offers Mukhavdsa
(perfume to make the breath fragrant), mirror, beautiful chowries,
awning and comfortable couch.
37. It is somehow possible to calculate the number of the
jewels in an ocean; but who can calculate the merit of the
offerings of Mukhavdsa etc.?
38. He who devoutly offers the means and materials of
worship like bell, water-pot etc. in any abode (temple) shall
stay here near me.
39. If a devotee makes arrangement for either vocal, in­
strumental music or dance for propitiating me, in front of him
there shall be great triple symphony.
40. One who makes arrangement for pictures and paint­
ings in my mansion, shall enjoy great pleasures of diverse
kinds staying before me.
41. By bowing to Visvesvara once in Ihe course of life, a
wise man becomes the lord of the earth with his feet bowed
down to by all the three worlds.
42. If a devotee visits Visvesvara but dies elsewhere, he will
undoubtedly become liberated in the next birth.
43. How can there be rebirth if the name of Visvesvara is
at the tip of the tongue, the story of Visvanatha in the ear and
the regular meditation of Visvesa in the mind?
44. After seeing Visvanatha’s (my) Linga if one rejoices,
he will be counted as one among my Ganas, because he has
the strength of the merit.
45. If one repeats during the three Sandhyds (morning,
midday and evening) everyday Visvesa, Visvesa and Visvanatha
I too shall utter the name of that meritorious devotee.
46. О Suras, this great Linga is worthy of being worshipped
even by me for ever. Hence it should be assiduously wor­
shipped by Devas, sages and human beings.
47. If Visvesvara is not seen and if Visvesvara is not remem­
bered, they are seen by the messengers of the god of Death and
they have to recollect (experience) the sufferings of the womb.
48. If this Linga is bowed to, they will be bowed to by
Suras and Asuras. When considered against a single bow
to the Linga, the position o f the Guardian of a Q uarter
448 Skanda Purdna

is w orthless. There is downfall from the position o f a

Guardian of a Quarter, (but) there is no downfall from
the obeisance to Siva. *
49. May all the groups of Devas, sages and Ganas listen.
I shall speak the truth and that too for helping others. No­
where within the worlds of Bhlih, Bhuvah, Svarga, Mahah and
Jana, is there a Liiiga equal to Visvesa.
50. Neither in Satyaloka, nor in Tapoloka nor in Vaikuntha,
Kailasa and Rasatala is a Tlrtha anywhere on a par with
M anikarnika, or a Linga like Visvesa.
51. There is no Linga equal to that of Visvanatha. There
is no Tlrtha other than Manikarnika. There is no splendid
penance grove anywhere else on a par with my Anandavana.
52. The whole of Varanasi is full of Tlrthas. Its very name
is ‘Tlrtha of all Tlrthas’. There itself is the highly sacred
Manikarnika, the very ground of my happiness.
53.1 From the site which is my royal palace, the city extends
in between the north and the east; to the left it is three hundred
hands (up to Hariscandresvara) and to the right it is two hun­
dred hands (up to Gariga Kesava—Comm.).
54. In Ganga, Manikarnika extends to five hundred hands
north to south. It is the very essence of the three worlds. It
is the basic support of the great soul. Those who resort to it
lie in my heart (They are of the form of Sat—Comm.).
55. In this Anandakanana of mine, this Linga which is the
abode of nectar (of Salvation) and from which the radiance
of the Self originates has come out by itself from the bottom
of the seven Patalas out of compassion for the devotees.
56. The greatest punishment for those people who resort
to this Linga after indulging in reasoning alone is this that
they will never cease to be born and reborn in the womb.
57. Whatever is beneficial (or desirable) to oneself should
be offered to this Linga by people who are devoted to me.
Neither here nof elsewhere does the sin committed by sinners
perish as it perishes here.
58. If any Liiiga here is worshipped by highly intelligent
ones stationed far away, the Glory of Salvation shall abide in
them along with auspicious things given by me alone.

1. W 53-54 delim it the sacredm ost part o f Varanasi.

I V .ii.9 9 .59-69 449

59. О Visnu, listen, О Creator (Brahma) listen; may all the

Devas, sages and the Ganas listen. This Lihga gives the greatest
Siddhi unto the good, due to being in my vicinity. There is
not the slightest change in this regard.
60. If the wealth earned by means of good merit is offered
to this Lihga that is the means of the achievement of all Siddhis.
I accord to them the Nirvanapada (Position of Salvation) that
is the means of obtaining every happiness beyond measure
and which affords freedom from fear.
61. Lifting up the hand, I assert again and again that, in
this world having the three Vedas, only three things are es­
sential: Visvesa Lihga, Manikarnika water and the city of Kasi.
This is the truth, threefold truth.”
62. Then the Lord got up along with Sakti, performed the
excellent worship and merged into the same Lihga. The Suras
uttered, “Be victorious, be victorious” and eulogi/.ed the Lord.

Sk an da said:

63-64. О son of Mitra and Varuna, О highly intelligent

one, only a part of the great efficacy of the holy spot Avimukta
has been narrated. It dispels sins. I have narrated it to you in
accordance with my understanding because you arc being distressed
due to separation from Kasi. Ere long you will reach the excellent
Kasi.
65. The Sun has come to the peak of the mountain of
setting. To you as well as to me, this is the time for silence.

Vycisa said :

66. On hearing this, О Suta, the sage along with Lopamudra

bowed down to the Son of Lima repeatedly and set out for the
Sandhya prayers.
67. After learning well the secret of the holy spot of the
Moon-crested L,ord, Agastya with a Firm mind became engrossed
in the meditation of Siva.
68. О Suta, who is capable of adequately describing the
exalted gieatness of Anandakanana even in a hundred years.
69. The greatness has been recounted to the Pot-born One
by Skanda in the same manner as it was narrated to the Goddess
by the noble Lord.
450 Skanda Purdna

70. О excellent one, it has been narrated to you as well

as Suka and others. Now tell me what you have been desirous
of asking me. I shall narrate it to you.

71. On hearing this meritorious chapter that is destruc­

tive of all sins and that accords all the benefits desired, a man
will become contented.

CHAPTER ONE HUNDRED

Index to Kdsikhanda

Siita said:
1 I am exceedingly satisfied on hearing this excellent
KasTkhanda of the Skanda-Purana. It has been retained in the
heart.
2. О Son of Parasara, narrate the chapter covering the
Anukramanika as well as the excellent Mahatmya (greatness of
the Kaslkhanda) in order to make this like the previous one.

Vydsa said:
3. О righteous-souled Suta, О Son of Jatukarni, listen.
May the Sons Suka, Vaisaiiipayana and others also listen.
4. I shall narrate the chapter of Index and contents as
well as the Mahatmya of this Khanda for the purpose of dis­
pelling sins. It enhances the merit.
5. The conversation of Vindhya and Narada has been
mentioned in the first (chapter). The power and greatness of
Satyaloka has been cited in the second (chapter).
6. The arrival of the Devas to the penance-grove of Agastya
(chapter third), the conduct of chaste women (chapter 4) and
the departure of the Pot-born One (chapter 5).
7. The praise of the TTrtha (chapter 6), then the seven
cities are remembered (chapter 7); the nature of Samyaminl
(chapter 8), and thereafter the world of Bradhna (Sun-god)
(chapter 9).
I V .ii.1 0 0 .8 -1 9 451
____ у*

8. Then Sivasarman’s arrival at the worlds of Indra and

Agni (chapter 10). Then the origin of Agni (chapter 11).
Thereafter the origin of Kravyat (i.e. Nirrti) and Varuna (chapter
12 ) .
9. The origin of the lords of Gandhavati (Capital ofVayu)
and Alaka (Capital of Kubera) (chapter 13), and the arrival
of the Brahrnana Sivasarman in Candraloka (chapter 14).
10 Then the tale of the stellar world (chapter 15). Then
the origin of Sukra (Venus) (chapter 16). Then the descrip­
tion of the worlds of Maheya (Mars), Guru (Jupiter) and Sauri
(Saturn) (chapter 17).
11. The world of the Seven Sages (chapter 18), the pen­
ance of Dhruva (chapter 19), the arrival of Visnu (chapter 20)
and the arrival at the world of Dhruva (chapter 21).
12. Sivasarman’s vision of Satyaloka (chapter 22), the coro­
nation of the Four-armed Lord (chapter 23), Sivasai m an’s
Salvation (chapter 24).
13. The conversation between Skanda and Agastya begins
(chapter 25); the origin of Manikarnika (chapter 26). Then
the greatness of Ganga and the hymn of Dasahara (chapter
27).
14. The efficacy of Ganga (chapter 28), the thousand names
of Ganga (chapter 29). Eulogy of Varanasi (chapter 30). The
manifestation of Bhairava (chapter 31).
15. The origin of Dandapani (chapter 32), the origin of
JrianavapI (chapter 33). The anecdote of Kalavatl (chapter
34), then (rules of) good conduct (chapter 35).
16. Brahm acariprakarana (Duties of celibate students)
(chapter 36), the salient characteristics of women (chapter
37). Prescriptions and prohibitions (chapter 38). Description
of Avimuktesa (chapter 39).
17. Then the duties of a householder (chapter 40). Review
of Yoga (chapter 41). Kalajiiana (chapter 42). The story of
Divodasa (chapter 43).
18. Description of Kasi (chapter 44). Description of Yoginls
(chapter 45). Narration (legend) of Lolarka (chapter 46). The
story of Uttararka (chapter 47).
19. The greatness of Sambaditya (chapter 48); the eulogy
of Drupadaditya (chapter 49) as well as Mayukhaditya. The
story of Garuda (chapter 50), Arunarka etc. (chapter 57) including
 452 Skanda Purdna

the Sun-gods, viz. Vrddha Kcsava, Vimala Garigadityas.

20. The Tlrtha of Dasasvamedha (chapter 52). The arrival
of the Ganas from Mandara (chapter 53). Legend of Pispcamocana
(chapter 54) and deputation of Ganesa (chapter 55).
21. Mayaganapati described (chapter 56). The manifesta­
tion of Dhundhi (chapter 57). The series of Visnu’s Maya and
Divodasa being sent to Kailasa (chapter 58).
22. The origin of Pancanada (chapter 59); the origin of
Bindumadhava (chapter 60). Then the greatness of Vaisnava
TIrthas (chapter 61).
23. Departure of the bull-emblemed, trident-bearing Lord
of KasI from Mandara (chapter 62). The dialogue of Jaiglsavya
and Mahesa at the Jyestha Sthana (chapter 63).
24. Then the narration of the secret of the holy spot which
destroys sins (chapter 64). The origin of Kandukesa and Vyaghresa
(chapter 65).
25. Then is the story of Sailesvara (chapter 66); the vision
of Ratnesa (chapter 67); the origin of Krttivasas (chapter 69).
26. The Adhisthana of the deities (chapter 70); the ex­
ploits of Durga (Demon) (chapter 71); Victory of Durga (Goddess)
(chapter 72). Then the description of Oriikara (chapter
73).
27. Further description of the greatness of Omkara (chap­
ter 74). The origin of Trilocana (chapter 75). The power of
Trilocana (chapter 76). Narration of Kedara (chapter 77).
28. The greatness of Dharmesa (chapter 78). The story of
the birds (chapter 79). The narration of Visvabhuja (chapter
80). Then the story of Durdama (chapter 81).
29. Then the nariation of Viresvara (chapter 82). Further
greatness of Vlresa (chapter 83). Ganga in combination with
the TIrthas (chapter 84). Then the greatness of Kamesa (chap­
ter 85).
30. The greatness of Visvakarmesa (chapter 86); the be­
ginning of the Yajna of Daksa (chapter 87); Sati casts off her
body (chapter 88); then the origin of Daksesvara (chapter
89).
31. Then the glorification of Parvatlsa (chapter 90); then
the greatness of Gangesa (chapter 91) ; the origin of Narmadesa
(chapter 92).
32. The origin of Satlsvara (chapter 93); the description
 I V .ii.10 0 .3 3 -4 1 453

of Amrtesa etc. (chapter 94), Vyasa’s arm benumbed (chapter

95). Redemption of Vyasa's curse (chapter 96).
33. The groups of holy spots and Tlrthas (chapter 97). A
detailed narration of Muktimandapa (chapter 98). The mani­
festation of Visvesa (chapter. 99). Then the Yatra Parikrama
(order in the pilgrimage) (chapter 100).
34. Thus the hundred narrations have been enumerated
in due order. On hearing this alone the benefit of the entire
Khanda is acquired. In this chapter covering the contents,
there is Yatra Parikrama.

Siita said:
35. Narrate the Yatrapaiikrama, О excellent son of Satyavatl,
with a desire for the welfare of the people desirous of the
respective Siddhis

Vyasa said:
/. Panca-Tirthikd Yatra:
36-40. Listen, О highly intelligent Lomaharsana. I shall tell
you how the pilgrimage is to be joyously performed first by
Pilgrims.1
The following pilgrimage is called Pancatirthika (Yatra of
the group of five Tlrthas): At the outset a devotee should take
bath, along with the cloth worn, in the waters of Cakrapuskarini.
He then duly offers libation to the Devas along with the Pitrs
Then he propitiates the Brahmana suppliants. He then makes
obeisance to Aditya, DraupadI, Visnu, Dandapani and Mahesvara.
Then he goes to visit Dhundhi Vinayaka. He performs ablu­
tion in Jrianavapi and adores Nandikesa. Thereafter he wor­
ships Tarakesa and Mahakalesvara thereafter. Then he adores
Dandapani once again. This is Pancatirthika.
41. This should be done everyday by those who wish for
great benefits.

//. Vaisvesvari Yatra

Thereafter Vaisvesvari Yatra (Pilgrimage to Visvesvara) should

1. W 36-40 describe the first (shortest) Panca-Tlrthika Yatra. It is limited

to five Tirlhas only.
 454 Skanda Purana

be performed. This bestows the achievement of all objectives.

42. Then the pilgrimage to the fourteen Ayatanas should
be duly performed beginning with the first lun^r day in the
dark half and ending with the fourteenth.
43-47. Or the pilgrimage can be performed on every four­
teenth lunar day by the people who desire the mastery of the
holy spot. A pilgrim obtains the benefit if he takes bath in the
different TTrthas, worships the different Lingas and observes
silence while travelling. He will visit (1) Omkara at the outset
after performing aquatic rites in Matsyodarl. Then he should
go to (2) Trivistapa, (3) Mahadeva, then (4) Krttivasas, (5)
Ratnesa, (6) then Candresa and then (7) Kedara, then he
should go to (8) Dharmesvara, (9) Vlresa, and (10) Kamesvara.
Then (11) Visvakarmesvara, then (12) Manikarnisvara. After
seeing (13) Avimuktesvara he will worship Visvesa (14) This
pilgrimage should be assiduously performed by a resident ol
the holy spot.
48. If someone stays in the holy spot but does not perform
this pilgrimage, he will be beset with obstacles indicating expulsion
from the holy spot.

III. Astayatana Ydtrd

49-50. Another pilgrimage of eight Ayatanas should be
performed for the purpose of subduing obstacles, especially
on every eighth lunar day. They are: Daksesa, Parvatlsa,
Pasupatlsvara, Ganesa, Narmadesa, Gabhastisa, Satisvara and
the eighth one Tarakesa.
51-62. All these Lingas should be visited for suppressing
great obstacles.

IV. Bath and Darsana of 14 Lingas

There is another splendid pilgrimage that always brings
about Yoga and Ksenia (acquisition and preservation). It destroys
all obstacles and it should be performed by the residents of
the holy spot.
Taking holy bath in Varana. (1) Sailesa should be visited
at the outset. (2) Then holy dip is taken in the Sarigama and
Sarigamesvara should be seen. (3) Then the devotee takes the
holy plunge in Svallna Tlrtha and visits Svalina Isvara. (4)
IV .ii. 1 0 0 .6 3 -7 3 455

After bathing in Mandakini TTrtha Madhyamesvara should be

seen. (5) Then he should perform aquatic rites in Hiranyagarbhesa
TTrtha and he should visit Hiranyagarbhesa. (6) Then he should
take bath in Manikarnika and visit Isana, the Lord. (7) Then
he should perform the aquatic rites in Gopreksakupa and visit
Gopreksa. (8) After taking bath in Kapileyahrada, he should
visit Vrsabhadhvaja. (9) He should visit Upasanta Siva after
making use of the water in the well concerned. (10) After
bathing in Pancacudahrada he should adore Jyesthasthana.
(11) After bathing in Catuhsamudra Kiipa he should adore
the Lord. (12) After Upasparsana (bath) in the tank which is
in front of the Lord, he should visit Sukiesvara and perform
the aquatic rites in the well concerned. (13) After bathing in
Dandakhata, he should worship Vyaghresa. (14) After bathing
in Saunakesvara Kunda he should worship the great Jambukesa
Liriga. After performing this pilgrimage, the man is never
reborn in the ocean of worldly existence, the ocean of misery.
The pilgrimage unto these Ayatanas should be successively
performed in this order, beginning with the first lunar day in
the dark half and ending with the Caturdasi thereof. After
performing this pilgrimage a man is never reborn.

V. Ekddasdyatanl Yatra
There is another pilgrimage consisting of eleven Ayatanas.
It should be performed.
63-66. Having bathed duly as per prescriptions in Agrudhra
kunda, the devotee should visit Lord Agnidhra. Then he should
proceed to UrvasTsa and thereafter to Nakulisvara. After vis­
iting Asadlusa and Bharabhutesvara thereafter, after visiting
L a r ig a llsa an d T r ip u r a n ta k a th e r e a fte r , and then
Manahprakamesvara he should proceed to Pritikesa. Thereaf­
ter he should visit Madalasesvara and then Tilaparnesvara.
This pilgrimage of eleven Lingas should be assiduously per­
formed. A man performing this pilgrimage shall attain Rudra’s
status.

VL Gauri Yatra
67-73. Hereafter I shall narrate the excellent Gauri Yatra
that should be performed on the third lunar day of the bright
 456 Skanda Purdna

half. It bestows all riches. Having bathed perfectly in Gopreksa

a devotee shall go to Mukhanirmalika. After taking the bath
in the JyesthavapI tank, the man should worship lyesthagauri.
Saubhagyagauri should be worshipped by those who have per­
formed aquatic rites in the Jnanavapi tank. Then after per­
forming the same rite there itself, he should worship Srngaragauri.
After bathing in Visalaganga he should proceed to Visalaksl.
After a bath as per prescription in the Lalita Tirtha, the devotee
should worship Lalita. After bathing in the Bhavani Tirtha, he
should adore Bhavani. Then Marigala should be worshipped
by the devotees who have pet (mined aquatic rites with the
waters of Bindu Tirtha. Thereafter, for the purpose of steady
increase in the prosperity, he should go to Mahalaksmi. By
performing this pilgrimage in this holy spot that causes sal­
vation no man will be assailed by miseries anywhere here or
hereafter.

Pilgrimages of Ganesas, Bhairava etc.

One shall always perform the pilgrimage of Vighnaraja on
every CaturthI day (fourth lunar day).
74. With him (Ganesa) in view Modakas (ball-shaped sweet­
meat) should be given to Brahmanas for their happiness. During
Tuesdays Bhairava Yatra that removes sins should be performed.
75. The pilgrimage unto Ravi (Sun-god) should be per­
formed on Sundays, on the sixth lunar day when it coincides
with a Sunday and also on RavisaptamI day, for the purpose
of subduing all obstacles.
76. Candi Yatra is considered auspicious when performed
on the eighth or ninth lunar day. Everyday the pilgrimage of
the inner apartment (Sanctum) should be peiformed.

Antargrha Yatra:
77. At the outset, the early morning bath is taken. Then
the Five Vinayakas are bowed to. A devotee then makes obei­
sance to Visvesa standing in the Nirvanamandapa.
78. The devotee resolves thus: ‘I shall perform the Yatra
of the inner Sanctum for subdueing the mass of sins.’ After
taking up the vow thus, he goes to Manikarnika.
79. After the bath he will return silently and worship
 IV .ii. 1 0 0 .8 0 -9 8 457

Manikarnlka. Then he bows to KambaJa and Asvatara and offers

obeisance to Vasuklsa.
80. Then he visits in order Parvatesa, Garigakesava, Lalita
and Jarasandhesvara.
81. Then after seeing Somanatha, he goes to Varaha.
Then bows to Brahmesvara and Agastlsvara.
82. He should pay obeisance to Kasyapesa and Harikesavana.
After visiting Vaidyanatha he should visit Dhruvesa.
83-86. The following are to be visited, worshipped and
bowed to: Gokarnesvara, Hatakesvara, Kikasesvara in the lake
where bones are cast (Asthiksepa), Bharabhuta, Citraguptesvara,
Citraghanta, Pasupatlsvara, Pitamahesvara, Kalasesvara, Candresa.
Vircsa, Vidyesa, Agnisa, Nagesvara, Hariscandra, ( antamanivinayaka
and Senavinavaka, the remover of all obstacles.
/

87. Vasistha and Varnadeva in the form of idols should be

deliberately seen in Kasl. They are destroyers of great ob­
stacles.
88-90. The following are then visited and bowed to:
SlmAvinayaka, Karunesa, Trisandhyesa, Visalaksi, Dharmesa,
Visvabahuka, Asavinayaka, Vrddhaditya, Caturvaktresvara Linga,
then Brahmisa, Manahprakamesa, Isanesa, Candi and C^andisvara,
BhavanI and Sankara. Dhundhi should be worshipped. The
devotee then should adore Rajarajesa.
91-95. L an gallsa should be w orshipped then. Then
Nakullsvara. Alter bowing to Parannesa the devotee bows to
Paradravyesvara, Pratigrahesvara or Niskalahkesa. After wor­
shipping Markandeyesa he should bow to Apsarasesvara. Then
Gangesa is to be worshipped; then he should take his bath in
JnanavapI tank. Then he should bow down to Nandikesa, Tarakesa,
Mahakalesvara, Dandapani, Mahesa and Moksesa. After bow­
ing down to VTrabhadresvara and Aviinuktesvara, the five Vinayakas,
he should go to Visvanatha. Then he will break silence and
utter this Mantra.
96. “May Lord Sarnbhu be pleased with this pilgrimage of
the Antargrha (Inner Sanctum), which has been duly performed
by me, even if it be deficient or superfluous in any respect.”
97. After uttering this Mantra, the devotee rests for a short
while in the Muktimandapa. He should then go home. The
man is rid of his sins. He is meritorious.
98. On the day of Visnu (i.e. Lunar eleventh) the pilgrim­
458 Skanda Parana

age to all the Vi$nu T irth as should be assiduously perform ed

for enh ancing o n e ’s great merit.
99. On the fifteenth day in the month o f Bhadrapada (August-
Sept.) the devotee should worship Kulastambhav T he worship
th ereo f will remove misery and R udrapisaca state.
100. T hese Yatras should be perform ed by the residents
o f the holy spot with great faith. D uring the days o f great
festivals especially, the Yatras should be perform ed.
101. T h e K rtin (one who wishes to be blessed ) sh ould
never make the day deficient in Yatras. Two Yatras should be
assiduously perform ed everyday.
102-104. Certainly it is bath in the celestial river at the outset
and then (visit to) Visvesa. If while staying in Kasi, the day has
been spent in vain, the Pitrs becom e disappointed on the very
sam e day. He is indeed bitten by the serpent o f Kala (death,
tim e). He is seen by death to be sure. He is robbed, if he does
not visit Visvesa on that day. He who bathes in M anikarnika
and visits Visvesa, has bathed in all the TIrthas.
105. Truthl Truth! Again it is the truth, truth, truth again
and again! Visvesvara should be seen everyday and M anikarnika
sh ould be bathed in.

Vydsa sa id :

P h alasru ti (Fru it o f hearing etc.) o f the K asi K handa

106. О Suta, on hearing this excellent greatness o f Kasi

as described in the Skan da P a ran a, no man falls into hell even
if he com m its a thousand sins.
107. By listening to Kasikhanda, О Suta, one undoubtedly
attains that m erit which is acquired after bathing in all the
TIrthas.
108. Certainly then the man gets by thus listening that
merit which is acquired by making all kinds o f gifts and perform ing
many Yajnas.
109-110. By listening to Kasikhanda, that great m erit is
acq u ired which is usually acqu ired after p erfo rm in g severe
p en an ces and also by learning all the four V edas along with
their ancillaries.
111. G randfathers becom e satisfied by listening to this in
 r V .ii.1 0 Q .ll 2 -1 3 2 459

the same manner as the ancestors are satisfied after gifts are
ijiade in Gaya.
112. If Kaslkhanda which is the cause of all welfare is heard
by persons of steady intellect, then all the Puranas have been
heard.
113. If the excellent greatness of KasI is listened to by
men of steady minds, they acquire great heaps of merits and
all the Dharmas have been paid heed to by them.
114. If the whole Khanda is recited (silently), that alone
is the worship of the Lord. It is glorified as the greatest ado­
ration. The entire Khanda should be listened to with faith, О
Brahmana.
115. If anyone listens to even one story of Kaslkhanda,
undoubtedly all the Dharmasastras have been heard by him.
116. This Kaslkhanda is known as the sole cause of great
Dharmas, the expounder of great truths and the cause of the
acquisition of all desires.
117. By listening to this, Kaivalya (Salvation) ceases to be
far off in the case of men. All the Pitrs become pleased on
hearing this excellent Khanda.
118-119. All the immortal beings beginning with Brahma,
Visnu and Siva become pleased. The sages rejoice. Sanaka and
others become elated. All shall certainly be delighted; all the
four types of living beings become pleased by listening to this
greatness of Varanasi.
120-121. If a learned man expounds this excellent narrative
entirely, or even half, or even a quarter or half of that or one
excellent episode, he should be assiduously bowed to, he should
be worshipped like a favourite deity. In order to please Visvesa
much should be given to him.
122-132. If he is satisfied, Visvesa too is undoubtedly satis­
fied. There cannot be any powerful inauspicious thing iirthe
place where this Khanda, the cause of the greatest bliss, is
being read. The learned man who listens to this, the sensible
scholar who expounds this and the meritorious-souled man
who reads this, all these are forms of Rudra.
If anyone copies this and offers this beautiful book to anyone
else, it is as though all the Puranas have been given by him,
not otherwise.
A giver of the manuscript is honoured in heaven as many
460 Skanda Purana

thousands of Yugas as there are episodes in this, as there are

verses in this, as there are words, as there are syllables in this,
as many Matras (Syllabic instants) there are here, as many
rows of words are here, as there are threads in the string, as
many threads in the cloth, as many pictures there are in the
beautiful book.
He who listens to this excellent Khanda twelve times, will
be rid of the sin of even Brahmana-slaughter immediately,
with the favour of Sarhbhu.
If a man without a son listens to this after due bath with
great faith, he will surely have a son by the power of the
command of Sarhbhu.
Of what avail is speaking much, О Suta? Whatever may be
one’s wish one shall be blessed by listening to this and obtain
the same.
Even if a man listens to this excellent Kaslkhanda from a
far-off land, he will have the merit of residing in KasI at the
behest of Siva.
By listening to this a man will be victorious everywhere. He
will be of pure heart and he will enjoy bliss everywhere.
133. One shall have interest in listening to this, only if
Visvesa is pleased with one. He is meritorious. His mind is free
from impurities.
134. This book is the most excellent one of great auspi­
ciousness among all auspicious things. It must be copied in
writing and should be worshipped for the attainment of all
auspiciousness.

:: End of Kaslkhanda Uttarardha ::

:: End of Kaslkhanda ::
 INDEX

Abhayada 55 Ananiavainana 117

abhinivesa 67 Anaraka 418
Abhbta Trtiya, Viata of 317 Anarakesvara Ljnga 418
Adhvakesa 421 Angara 332
Adigadadhara 63, 103 Angaraka llrtha 419
Adikesava 5, 61, 103, 415 anger 80
Adikesavapitha 293 Angirasesa 432
Adimadhava 100 Annna 390
Adityakesava 63, 103 Amakesvara 189
Agastlsvara 116 Aniargrha Yitra 456
Agasti Tirtha 116 Antyaprajapatya (rite) 402
Agastya Tiitha 325 Anuru 2
Aghoroda 420 Anusuyesvara 415
Agncya Kunda 423 Apastambesvara Linga 425
Agneyesvara 423 Apsarasesvara 155
Agnibindu 91, 102 Arayana 271
Agnijihva 189 Arkavinayaka 53, 432
Agni Tirtha 332 Aruna l, 2
Ahamkara 128 Arunaditya 1, 2
Ahutlsa 421 Anindhateyaka Tirtha 325
Aiksvakava Tirtha 332 Arundhati Tirtha 115
Aindri 207 Asadhisvara 37, 427
Airavata Kunda 424 Asa Vinayaka 57
Airavatesvara 180 Asitanga (Bhairava) 228
Airavatcsvara Linga 424 asnnta 67
Aisvarya Mandapa 290 Asoka 425
Aisvaryesa 304 Asoka Tiitha 324
Ajyapcsvara Lmga 426 Astayatana Yatra 454
Aksapadesa 427 Asuddha Tattvas 390
Alarkesa 431 Asvanidha 228
Amarakantaka 246 Asvataresa 429
Amaresa 199 Asvatthamesvara Linga 260
Ambari$a Tirtha 63, 103 Asvineyesvara 417
Ambari$esa 279 Atikrcchra 402
Amitrajit 307 Atrisvara 415
Amftakupa 209 Attahasa 249, 416
Amrtesa 389 Atyugranarasimha 117
Amrtesvara 388 Avabhratakesvara 418
Amrtesvari 208 Avadhutesa 427
Amsuman 250 avidya 67
Amusyayana 271 Avimukta 233, 247, 335
Anakhyanada 237 Avimuktak$etra 105
Analesvara 203 Avimukta Vinayaka 57
Ananda 250 Avimuktesvara Tirtha 111
Anantamadhava 101 Avimuktesvaresvara 292
 462 SkandaPurana

Ayatanas, twelve 67 Bhrgukesa 103

Ayogandhakunda 192 Bhrgukesava 103
Ayogandhesvara 192 Bhrgunarayana 148
Ayutabhuja (£akti) 228 Bhupalasri 76, 77
Bhurbhuvah 201
Babhru 250 Bhutadhatrisa 249
Balacandresa 423 Bhuvanesa 419
Baladeva 323 Bindu 237
Balivamana 117 Bindu Tirtha 89, 332
Bandikunda 424 Bindumadhava 96, 98, 101, 293
Bandi Tirtha 323 Binduvinayaka 58
Bandlsvara 424 Brahma 12, 376
Banesa 429 Brahma-Hatya 301
Banesa Linga 416 Brahma instructs Daksa 377
Banesvara 25 Brahmana, ofifence against a 124
bell-metal vessel, taking food in a 98 Brahmanala 114, 336
Bhadrahrada 417 Brahmanas 151
Bhadrakali 35, 208 Brahmana-slaughter, remedy for the
Bhadrakali Hrada 425 sin of 301
Bhadrakamahrada 198 Brahmani 158
Bhadrakarnesa 198 Brahmaratesvara Linga 426
Bhadravapi 208 Brahmastava 245
Bhaciresa 431 Brahma Tirtha 324
Bhadresvara 417 Brahmavarta 191
Bhaga deprived of his eyes 372 Brahmavidya 324
Bhagiratha 58, 432 Brahmesa 249
Bhagiratha Tirtha 325, 336 Brahmesvara 17
Bhagirathisvara 114 Brahmi 207
Bhagirathi Tirtha 114, 323 Brhaspatisvara Linga 421
Bhairava Tirtha 330 Buddhi 128
Bhairavesa 424
Bhakta-kalpadruma, Mantra Caitraratha Linga 428
named 109 Cakrahrada 417
Bharabhuta 36, 249 Cakrapuskarini 109, 291, 389
Bharabhiitesvara 36 Cakrapuskanni became well-known as
Bharadvajesvara 149 Manikarnika 109
Bhargava Tirtha 63, 103 Cakrapuskarini Tirtha 333, 381
Bhasma sanctified by Siva Mantra 33 Cakra Tirtha 62, 327
Bhasmagatra 199 Cakresa 417
Bhavani 214, 271, 324 Caiiipakavati 311
Bhavani Tirtha 112, 324 Camunda 158, 211
Bhavani, Tirthas of 335 Camundas 204
Bhavesvara 198 Canda 228
Bhimacandavinayaka 53 Candesa 422
Bhimacandi 210 Candika 158
Bhimesvara 199 Candisvara 426
Bhi$ana 148 Candra 350
Bhismakesava 104 Candra Tirtha 333
Bhi$mesa 260 Candrayana 403
Bhogavati 202 Candresvara 233
 Index 463
Carcika, Goddess 428 Dana in accordance with one’s
Carmamunda 211 capacity 97
castes 68 Dantjakhata 139, 426
Gatuhsagara Vapika 156 Dandapani 430
Catuhsrotasvini Tirtha 271 Dandlsvara 198
Caturdanta 56 Dantahasta 56
Gaturmasya, performing Vratas at least Darukesvara Tirtha 211
in 97 Dasasvamedha 11, 16
Gaturmasya Vratas 97 Dasasvamedha Tirtha 323
Caturmukha 36 Dattatreycsvara 63, 431
Caturmukhcsvara 36 Dehalivinayaka 53
Catumada Tirtha 270 Devadeva 191
Catussamudra Kupa 426 Devalesvara Linga 427
Caura Tirtha 322 Devayanisvara 431
celibacy 97 Devesa Jayan ta 196
censuring Siva 101, 257 Dhanvantarisvara 424
Chagalanda Tirtha 195 Dharanisa 304
Chagalesa 28 Dharanivaraha 117, 200
Ghagavaktra 249 Dharmak^etra 64
Ghagcsvari 210 Dharmanada 77, 86, 89
chariot 128 Dharmandhu (Dharma Kupa) 303
Cintamani 56 Dharmapitha 280
Citraghanta 57, 207 Dharma Tirtha 302, 325
Gitragriva 208 Dharma Tirtha, origin of 301
Gitraguptesvara 207 Dharmesa 233, 350
Gitraguptesvara Linga 429 Dharmesa Pitha 293
Gitrakiipa 207 Dharmesvara 283
Citrangadesvara Linga 278 Dhatesa 428
Gitrangesa 432 Dhruvakunda 431
Citrarafhesvara Tirtha 325 Dhruvesvara 431
Gitta 128 Dhundhiraja 70
cooked food 67 Dhundhi Tirtha 112
courage 214 Dhuntjlbi Vmayaka alias
crows transformed into swans 188 Dhundhiraja 47
Gyavanesa 189, 421 Dhundhumarisvara 157
Dhiitapapa 77, 81
Dadhicisvara 415 Dhutapapa became a lunar stone 86
Dadhikalpa Hrada 427 Dhutapapaka 89
Dadhikalpesvara 428 Dhutapapaka 101
Dadhivamana 117 Dilipa Tirtha 322
Daiva (fate) 23 Dilipesa 432
Dak?a 375 Dipta 209
Daksa made goat-faced 377 Dfptesa 199
Dak$ayanisvara Linga 183 Divodasa 12, 123, 438
Dak$esa 423 Divodasesvara 76
Dak$esvara 378, 389 Dr4he$a 429
Dama 305 Drmicanda 249
Damana, story of 246 Dnnicancjlesa 423
Damanesa 420 Df-micandesvara 28
Damodara 119 Dronesa 260
 464 Skandn P arana

Dundubhinirhrada 15J Gaja-Vinayaka 57

Durdama 280, 305 Ganadhyaksa 53, 58, 200
Durga 212 Gandharvakunda 156
Durga 226 Gandharvcsvara 156
Durga-jaya 229 Ganesvaresvara Linga* 431
Durgakunda, bath in 228 Ganga 382
Durvasas 336 Ganga and Yamuna, confluence
Durvasesvara 341 of 105
Dvaravighnesa 57 Gangaditya 1, 9
Dvaresvara 433 Gangakesava 116
Dvaresvari 433 Gangakesava Tiitha 325
dvesa 67 Cianga-Kesavesvara 116
Dvitunda 56 Gangesa 429
(iangesvara, origin of 381
eating fish in dark half of Kartuka 99 Gaiga 246
eight Bhairavas 228 (*argesa 420
eighteen Puran&s 392 Ganida Tin ha 324
eight modes of flight 263 Gauri Kunda 277
eight mothers 158 Gaurikiipa 425
eight Siddhis 390 Gauri Tiitha 277
Ekadantaka 55 Gauri Yatra 455
Fkadasayatani Yatra 455 Ciautamesvara 431
Ekahnikakrcthra 403 Gautami 271
Ekambara 194 Gautami Tlrtha 325
equanimity 214 Gayadhisa 432
erecting a temple of Siva 164 Ciayatrisvara 422
evil omens 41 Ghantakarna 21, 249
Ghantakaina Hrada 424
fasts 98 Ghantakarnesvara 21
fasts on alternate days 98 gingelly seeds, gift of 99
fiftysix Gajamukhas 58 Girinrsimha 116
five days, meal once in 98 Gobhilesa 427
five divine cows 125 Gokarna 249
five Lingas of the Pandavas 42** (iokarnesa 25, 431
food only on leaves 98 Gopaka 250
foodstuffs, abstaining from eaung Gopigovmda 63, 104
ceitam 97 Gopigovmda Tirtha 104, 329
fourteen Lingas, Darsana of 454 Gopreksa 414
freedom from fear, gift of 67 (iovyaghresvara Tirtha 322
fruits of dreams 40 Grahesa 429
great sinners 257
Gahhastisa 427 greatest holy observance 137
Gada Tlrtha 62
Gadadhara Tlrtha 126 Halisesa 424
Gadadharesvara 155 Hamsa Tirtha 189, 277, 322
Gajakarna 57 hand of Vi?nu paralysed 375
Gajasura 184 Hanumadisvara 417
Gajasura, the great hide of 187 Нага desirous of testing Vyasa 404
Gajasya 228 Harapapa Hrada 274, 277
Gaja Tlrtha 322 Harapapa Tirtha 323
 Index 465

Harasiddhi 208 Jangalesa 433

Haresvara 196 Jarjsandhesa Tntha 325
Hari 106, 392 Jarasandhesvara Linga 432
Handlsa Lii ga 433 Jati 196
Hankesesa 431 Jnanahrada Tirtha 331
Hariscandia 58 nanakcsava 103
Hanscandia, Tiiiha ol die saintly fianamadhava 104
King 333 nan a Tirtha 113, 335
Hariscandra Tirtha 108 hanavapi 290
Hariscandravinayaka 108 Jnanavmayaka 57
Hariscandresa 432 lianesvara langa 304
Hariscandresvara 108 valamalinrsimha 117
Harita 3 valamukhl 229
Harsita 197 Jyestha 57
Hastipaiesvara Linga 424 Jyestha 132, 426
Hatakesa 202 Jyesthesvara 131, 426
hating Visvesa 101 Jyotiriipesvara Linga 389
Hayagriva 64
Hayagrivakcsava 104 Kacesa 431
Hayagrivatirtha 104, 322 Kadamba Sikhaia 305
Hayagrlvesvara Tirtha 211 Kadrh 1
Hayakanthi 210 Kaholesa 433
Heramba 55 Kalaganga 332
Himasthesa 200 Kalakatnpana 249
Hiranyakasipu, Linga ot 115 Kalakesa 429
Hiranyaksa langa 432 Kala Linga 198
honey to he avoided during KArttika Kala-Vmayaka 57
98 Kalaksa 249
Hundana and Mnndana 157 Kalainadhava 116
Htindanesa 157 Kalanjaresvaia langa 279
Kalaratn 214
Indradymnna Tniha 332 Kalasesa 198, 429
Indiadynmnesvaia Linga 279 Kalavati 169, 267, 271
India Kunda 422 Kalesa 430
Indrcsvara 304 Kahpriya 56
isana 335 Kali Tntha 533
isana Tntha 113 Kaloda 423
tsanesa 430 Kamada 105
Isanesvara 197 Kamakunda 341, 121
Kambalasvatara Tirtha 108
Jabalisvara 148 Kambalasvatai esa 108
Jaiglsavya 131, 132 Kariibalesa 429
Jaigl$avya, cave ol 138 Kambalesvara Tirtha 333
Jaigi$avyaguha 426 Kamcsa 233, 350
Jaigi$avyesvara 137 Kamesa Linga 421
Jaiminlsa 428 Kamesvara 341
Jala Linga 202 Kanadakupa 427
Jamadagnisvara Linga 424 Kanadesa 427
Jarnbukesa 426 Kanakesa 429
Janakesa Linga 189 Kanda 263
 466 SkandaPurana

Kandukesvara 151 Kirana 77, 87

Kankalaketu 310 Kirata 36
Kapalaketu 310 Kiratesa 35, 202
Kapalamocana 419 Klesas 67
Kapalesa 422 Kokavaraha 118
Kapali 156, 228 Kokavaraha Tirtha 322
Kapalisa 199 Kolahalanrsiriiha 117
Kaparda 58 Kotisa 419
Kapardin 29 Kotisvara Linga 418
Kapardisa Linga 28 Kraunca mountain 49
Kapardlsvara 195 Krcchracandrayana 97, 402
Kapatika 263 Krcchratikrcchra 402
Kapila 125, 250 Krodhana 228
Kapiladhara 126 Krttivasas 186, 194, 233, 350
Kapila Hrada 125, 415 Krt tivasesvara 186
Kapila Tlrtha 126 K^ara 33
Kapilesa 243 Ksemaka 36
Karandhamesvara Linga 433 Ksemesa 432
Karan taka 250 K$emesvara Linga 279
Karaviresvara Linga 422 Ksetrajna 415
Kardamaliptavigraha 249 Ksipraprasadana 56
Karkotakesvara 156 Ksirabdhi 61
Karkotavapi 156 Ksiraniradhi 126
Karkotavapika 423 Ksoni-Varaha Tirtha 324
Karnikara 200 Kubja 209
Karttika, celibacy in the month of 98 Kubjambaresvara Linga 209
Karttika, oil to be avoided in the Kukkuta Mandapa 439
month of 98 Kukkutesa 155
Karttika, taking food silently in the Kukkutesvara 23, 196
month of 99 Kulastambha 418
Karuna plant 389 Kundesa 422
Karun esvara 388 Kundodara 249
Kasipravesa 130 Kundodaresvara 25
Katyayana Linga 433 Kunitaksa 56
Katyayanesa 189 Kuntisvara 415
Kauleya 249 Kuruksetra 105
Kaumari 158, 207 Kuruksetra Sthala 191
Kaurmi Sakti 210 Kusmanda 54
Kausika 1 Ku$mandaka 195
Kaustubhesvara Linga 420 Kusmandesa 429
Kedara 233, 350, 432 Kuuidanta 54
Kedaresvara, the tale of 274
keeping awake 97 Laksminrsimha 63, 104
Kesavaditya 1, 4 Lak$minrsimha Tirtha 329
Kharapada 250 Laksmivilasa 209
Kharvanrsimha 330 Lalita, Goddess 206
Kharvavinayaka 53 Lambodara Ganadhyaksa 54
Khurakartari 325 Laiigalin 36
Khurakartarisa Linga 115 Lartgalisa 430
Klka(a 442 Laiigalisvara 36
 Index 467

Lat Bhairava 418 Mahayogisvara Linga 194

learning 67 Mahendri 158
Lingas in the Holy Region around Mahesvari 207
Jyestha Sthana 149 Mahisa 184
listening to the Puranas 97 Mahisasura Tirtha 329
locations of fourteen Lingas 232 Mahodadhi 322
locations of the fifty-six Vinayakas at Mahodara 21, 249
Kasi 47 Mahodaresvara 22
Lokapalesvara 304 Mahotkatesvara 192
Lokapesas 429 maintaining continuous lights of lamps
I .omasesa 189 before deities 97
Lord of Rsyasrngin 432 Maitravaruna Tirtha 332
Lord Trivistapa 350 Makha Tirtha 332
lying down on bare ground 97 Malatisa 189
Malatisvara Linga 424
Madalasesvara 431 MalayagandhinI 310
Madhavi 251 Manasa Tirtha 277
Madhusrava 126 Mandakmi Tirtha 139
Madhyamcsa 425 Mandalavati 263
Madhyamesvara 180 Mandalesa 421
Madrisvara 149 Mandaradama 266
Maha Linga 196 Mandavyesa 428
Mahabala 192 Mandavyesvara 148
Mahabala Nrsniiha 116 Mandhatr Tirtha 322
Mahabharata 392 Maiigala 428
Mahabhima 249 Mahgalapitha 293
Mahadeva 193, 233, 350, 414 Mangala Tirtha 331
Mahadeva Linga 292 Manikarna 57
Mahadurga 433 Mamkarnika 106, 291, 333
Mahakala 192 Manikamika, extent of 108
Mahakalesa Linga 423 Mamkarnika in the form of a
Mahakalesvara 21 woman 109
Mahakunda 421, 423 Manikainisa 110, 233, 249
Mahalaksini 62, 209 Manikarnisa Linga 429
Mahalaksmipitha 209 Manikunda 190
Mahalaksmisvara 422 Mani, Mantra and Ausadha 67
Mahalaya Linga 421 Manipradipa 190
Mahamaya 209 Manoratha Trtiya 294
Mahamunda 419 Manoratha Vrata 295
Mahanadesvara 192 Manu’s Linga 431
Mahananda 440, 441 Maricisa Kunda 422
Maharaja Vinayaka 180 Markanda Tirtha 115
Maharunda 211 Markandeya Hrada 421
Mahasantapanakrcchra 403 Markitndeya Tirtha 325
Mahasiddhisvara Linga 433 Markandeyesvara Linga 115
Mahasmasanastaiiibha 418 marrying a girl named after a goddess
Maha$tami, Viata on the i 12 or a river 271
Mahat 128 Marukesvara 202
Mahatejas 194 Marutkota 192
Mahavrata Linga 192 Marutta Tirtha 332
 468 Skanda Purana

Maruttesa 429 Narada 369

Matangesa 42(5 Narada Tirtha 62, 103
Mair Tirtha 432 Naradakesava 62, 103
Matsyodan 200, 244 Naradesvara 418
Matsyodan Tirtha 243 Naianarayana 63, 104 •
Mayukharka 427 Naranarayana Tirtha 103
Mayiiresvara 25 NArasimhi 158, 207
medicine 67 Narayana 271
Min avinayaka 57 Naiayani 207
mobile Lingas 37 Narmada 382
Motla 57 Narmada Tirtha 115, 325
Modakapriya 55 Narmadesa 115, 255
Moksadvaresv.ua 389 Naunadesvara 383
Moksalaksmivilasa 290 Nigadabhanjani 208
Moksesa 430 Nikumbha 36
Moksesvara 111 Nikuihbhesa 431
most excellent livers- 382 Niknmbhesvara 36
Mrkanda, Tirtha of Sage 331 Nilakantha 195, 279
Milyvisa 423 Nimnagesas 429
Mucukunda Tin ha 323 Nirjaresa 429
Mucukundesa 431 Nirvanakesava 104
Mukrakaccha 31 Nirvanamandapa 289
Muktiksetra, extent of 425 Nirvananarasimha 116
Mukti Mandapa 439 Nispapesvara Linga 323
Mukti Til th.i 335 non-violence as the greatest virtue 66
Mukutaknnda 433
Mukutesvara 433 Offering a single Ahuti 108
Mulaprakrti 128 offering of water 7
Mundanesa 157 old age 4
Mundasuresvara Linga 416 OM 237
Mundavinayaka 54 Omkara 230, 232, 244, 250, 256,
Mundesa 432 350, 389
Omkara Linga 272
Nabha 249 Oihkaresvara 242, 243
Nabhi Tirtha 114, 335 other great Lingas 234
Nada 237 other Lingas 235
Nadesa 420
Nadesvara 244 Padakrcdira 402
Nadesvara Linga 243, 253 Padma Tirtha 62
Nagesa 57 Padodaka 7, 60, 260
Nagesvara Tirtha 330 Padodaka Tirtha 336
Nahusesa 432 Paitamaha Tirtha 114
Naigameyesvara 416 Palitesvaia 429
Nairrtesvara 202 Pamsu 33
Nakulisvara, Acarya 199 Pancacudapsarah 425
Nala Kubara 318 Pancaganga 77
Nandikesvara 430 Panoala 250
Nandisena 250 Pancamudra 417
Nandi$enesvara 23 Pancanada 77, 78, 87, 89, 102
Nandi Tirtha 335 Pancanada, origin of 121
 Index 469

Pancanacla Tirtha 87, 106 Prabhasa Tin ha 324

Paricanadesvara Linga 428 Prabh avau 267
Pancasya 55 Pi a* andanarasimha l lfi
Pane atirthi 336 Prat andesa 428
Panca-Tirtluka Yatra 453 Pradina 263
Papanasana 429 Prahanicsvai л 338
Paraka 402 Piahasitesvara Linga 426
Parasarcsvara Linga 148 Piahladakesava 103
Parimalalaya 266 Prahlada Tirtha 63, 103
Parjanyesa 432 Prahladesvara 416
Parnakrcchra 402 Prajapatiksetra 105
Parvatatirtha 108, 333 Pranava 54, 237
Parvatesvai a 108 Pranava Tirtha 330
Parvatisa, origin of 379 Pianavesa 245
Pasapain-Vinayaka 53 Pianavesvara 253
Pasupata ( lilt and devotees, censurer of Prasannavadanesa 416
the* 101 Prayaga 79, 415
Paso pa la devotees 337 Pr.tyagamadhava 104, 105, 321
Pasupata Tntha 335 Ptayaga I T i t ha 321
Pasupata wav ol life 444 Prasagesa 105, 106
Pasupata Yoga 198 Pritikesa 430
Pa.supall 198 Pnvavtaresvaia l.inga 131
Pasupansvara Linga 427 protection of the subjects 16
Pavilion of Coe ks 443 Punyaklrti 65
Pavilion ol Salvation 443 Puiana themes, acting m accordance
penance, power of 80 wnh the 97
person following the righteous path, Pururavesvara Linga 157
a 123 Puskarini Tirtha, ten names of 126
Phalasiuti (Fruit of hearing etc ) of the Puspahatu 250
Kasi Khanda 458 Puspadantesvara 432
Phalgu 126
Phalgunesa 430 raga 67
Picindila 56 Rajaputra 54
PilipiJa 230, 258, 259 Raksa 33
Pilipila Tirtha 256 Raksasrsa 429
Pmgala 250 Rama Tirtha 332
Pingalakhyesa 35 Rarnbhesa, 304. 429
Pingalesvara 23 Ranabhadia 249
Pippalada, Tirtha of Sage 332 Ratnavali 170, 267
Pisacamocana 34 Ratnesa 233, 350
Pisacesa 431 Ratnesvara, origin of 167
Pitamaha, Tirtha of 335 Ravanesvara 428
Pitamahasrotika 429 reciting the Ciayatn only once alter
Pitamaha Tirtha 126 reaching Manikarmka 107
Pitamahesvara 193 Revatesvara Linga 428
Pitamahesvara Linga 155 Ripuniaya 70
Pitrisa 4.31 Rudra 386
Pitrkunda 4.31 Rudrakoti 194
Pitr Tirtha 126 Rudrasaras 16
Prabhamaya 28 Rudrasthali 194
 470 Skanda Purdna

Rudra Suktas 123 Sarasvati 382

Rudravasa 191 Sarasvatisvara 255
Rudravasa Tirtha 111 Sarva 196
Rudravasesvara 111 Sarvasampatkara 53
Rudresa 420 Sasankesa 428
Rum 212, 228 Sasibhusana 192
Sasilekha, Anarigalekha and
Sacisa 304 Citralekha 170
safe return, worship of Ksemaka Sasisvara 429
for 36 Satakala 427
Sagaratirtha 322 Satanetra 228
Sagaresvara 417 Satatapesa 427
Sahasrak$a Linga 197 Satis\'ara, origin of 384
Sahasrasya 228 Sail takes the form of Uina 378
Sailadi paralyses the hand of Saubhagya-Gauri 228, 430
Vyasa 395 Saubhagyodaka 155
Sailadisvara 113 Saumyakrcchra 402
Sailadi Tirtha 113 Saunaka Hrada 425
Sailesa 389, 418 Saunakesa 425
Sailesvari 207 Saunakesvara 426
Saivite scriptures, censurer of 257 Savarni 250
Sakhesa 416 Savavahini 228
Saktis bom of the limbs of Uma 220 Savitriwara 422
Salakatamkata 54 Sesamadhava 104
Samhara 228 Sesatirtha 63, 104, 329
Saiiiharabhairava 197 seven days, meal once in 98
Samudresa 430 Siddhahrada 199
Sanakesa 421 Siddhakunda 433
San aru 389 Siddhakupa 426
Sanatkumara Linga 421 Siddhalaksmi 209
Sandilyesa 422 Siddhavapi 426
Sandina 263 Siddhesvara 180, 426, 433
Sangamesa Linga 103 Siddhesvaripitha 293
Sangamesvara 415 Siddhis 390
Sahgamesvara Linga 210 Siddhisa 432
Sankara 375 Siddhisvara Linga 421
Saiikaresa 148 Siddhivinayaka 53, 208, 415
Sankar^ana 119 Siddhyastakesvara 180
Sahkha Tirtha 62, 327 Sikhi Candi 210
Saiikhalikhitesvaras 427 ^iladesa 416
Sankhamadhava Tirtha 63, 104 Simavinayaka 108
Sankukarna 249, 433 Siiiihatunda 55
Sahkukamesa 433 £isu Candrayana 403
Sankukamesvara 21, 420 ^ivaduti 206
Sannihati 191 &ivagaya 126
Santanava 260 Sivesa 424
Santapanakrcchra 402 Sivesvara 424
Saptagodavari Tirtha 199 sixty-four Vetalas 228
Saptasagara Tirtha 322 Skanda Tirtha 111,335
Sarasvata Tirtha 333 Skandesvara 416
 Index 471

Srnaranjaya, Prince 76 Svayambhfi 199

Somanandlsvara 23 Svetamadhava 104
Somapana 334
Somesa 428 taking single meal 97
Sraddha in the Kapiladhara 126 Taksakakunda 155
Sramsini 263 Taksakesvaia laiiga 155
Srestha 203 Talajanghesvari 210
Srikantha 195, 250, 422 Tamrakunda 418
Srikunda Tirtha 209 Tamravaraha 117
Srimadhava 101 Taptakrcchra 403
Srimukhi 253 Tara Tirtha 245
Srstiganesa 57 Taraka 237
staying in KasI until death 26 Taraka Brahma 111
Sthala Linga 202 Taraka Tirtha 111, 335
Sthanu 191 Tarakesa 28. 429, 430
Sthuladanta 56 Tarakesvara 202
Sthulajangha 57 Taresa 431
Sthulakarna 249 Tarksya 1, 62
stupefaction of the powei of speech of T arksyakesava 1<)3
the excellent sage Vyasa 395 Taiks)'amtha b2, 103
Subahu 175 Tattvesa 304
Subhakunda 423 theft of fnuts, result of the 271
Subhesvara 419 thirty-six Tattvas 390
Suddha ( Tattvas) 390 three days, meal once in 98
Suddhasuddha (Tattvas) 390 Three-eyed Lord, propitiation of
Sudhakhani 126 the 6
Sugrivesa 417 Tilaparnesvara 28
Sukrakiipa 431 Tirtha 414
Sukra Tirtha 324 Tirtha called Dasasvamedha 336
Sukresa 431 Tirtha called Hiranyagarbha 330
Siiksmesa 196 Tirtha called Nilagriva 329
Sumanah 125 Tirtha called Rudiavasa 335
Sumantu, Sage 148 Tirtha called Sankhya 329
Sumukhesa 37 Tirtha called Tamra-Varaha 332
Sun, Tirtha of the 331 Tirtha named Goprataresvara 330
Sunanda 125 Tirtha named Pancanada 331
Supratikesvara 157 Tirtha named Pilipila 330
Surabhi 125 Tirtha of Dhundhi 335
Suryacandramasesvaras 421 Tirtha of great merit named
Susila 125 Kamaditya 330
Suskesvara Linga 433 Tirtha of King Divodasa 323
&u$kodari, Goddess 189 Tirtha of Parasurama 323
Svalina 416 Tirtha-pratigraha 31, 34
Svapnesvara Linga 212 Trailokyavijaya 229
Svapnesvari 211 Tribhuvanakesava 104
Svargadvara 422 Tnlocana 230, 256, 259
Svargadvaresvara 389 Trilokasundari Gauri 209
Svarlina Tirtha 329 Trimukha 55
Svarnabharada 429 Tripurantaka 196, 431
Svarnak$esa 430 Trisandhyakhya Tirtha 325
 472 Skanda Purdna

Trisandhya Tiriha 115 Vai ada 55

T risandhyesvara 115 Varahesa 428
Trisikha 271 Varahi 158, 206
TrisCili 196 Varanasi, sacredmost part of 448
Trivikrama 117 Varanasi as a Pa.supata StK^ili 101
Trivistapa 203 Vanin esa 429
Trivistapa, story ot 254 Vasistha 275
Tryambaka 196 Vasistha Tirtha 115, 325
Turigesvara 424 Vasisthesa 115, 416
Tvanta 228 Vasisthesvara 115
Tvastrisa 428 Vastrapatha 198
two pigeons, story of 261 Vasubln'iti 169
Vasukikunda 155
Uddalaka 211 Vasukisvara 155
Uddalaka Tirtha 329 Vedas, division of 392
Uddalakesvaia Linga 420 Vedasiras 79
Uddanda 53 Vcdesvara 415
Uddandamunda 56 Vibhandesa 433
Uddma 263 Vibhiiri 33
Ugra 197 Vridarana-narasimlia 63, 104, 329
llgresvara Linga 422 Vidhi 208
Uluka 1 Vidhisa 432
Uma India 333 Vidlnsvara 208
Umapati 199 Vidvt-svara 417
Unrnattabhairava 228 Vidymjihva 229
Upajanghani 389 Vighnanayaka 431
Upajanghani, Linga of 149 Vighnaraja 55
Upamanyu, Linga of 428 Vigbnaraja, pilgrimage of 456
Upasantasiva 417 Vighnesa Tirtha 333
Urdhvaretas 195 Vijayabhairavi 157
Utajesvara Linga 154 Vijayesa 195
Utathyavamadevesa Linga 429 Vri)nanakaumudi 68
Vijnanoparama (cessation of
Vadanapreksana, Goddess 428 Vijnana) 67
Vadavya 433 Vijvara 415
Vaidyanatha 431 Vikata, Goddess 417
Vaidyesvara 424 Vikatadvija 54
Vaikuntha Madhava 116 Vimala 8
Vairagyesa 304 Vimaladitya 1, 8
Vairocanesvara Linga 416 Vimalesa 419
Vaisnavi 158 Vimalesvara 192
Vaisvesvari Yatra 453 Vimalodaka 29, 419
Vaitarani 421 Vinata 1
Vajimedhaka (Vajimedhesvara) 432 Vinata, cause of the slavery of 2
Vajrapanjara 226 Vinayaka 58
Vakratunda 55 Vinayakirti 65
Valakhilyesvara 260 Vindatisa 28
Valmlkesvara 260 Virabhadra 35, 249, 371, 373, 377
Vamanakesava 103 Virabhadresa 425
Vamanatlrtha 63, 103 Virabhadresvara 35
 Index 473
Viradha 37 Vrddhakalesvara 180
Viradhesvara 37 Vrddharka Tirtha 324
Viraja 255 Vrddhavasi$tha 416
Virajas 230 Vr$abhadhvaja 293
Virajaska 292 Vrsabhadhvaja Tirtha 126
Viramadhava 116 Vrsabhesvara 156, 416
Vira Tirtha 325, 333 Vrsarudra 190
Vircsa, manifestation of 307 Vrsesa 197
Viresvara 233, 350 Vrttisa 428
Viresvara Liriga 321, 325 Vyada 263
Viriipaksa 200, 431 Vyaghra Linga 426
Virfipak'i 207 Vyaghrapade svara Linga 428
Visakhesa 416 Vyaghresvara 154
VisAIa Tirtha 205, 325 Vyasa 392
Visalaksa 249 Vyasa becomes angry 394
Visalaksi 205, 432 Vyasa curses Kasi 407
Visalaksisv.ira Linga 432 Vyasa eulogizes the lx>rd 394
Visnn 393 Vyasakupa 124
Visnu Padodaka 60 Vyasasapavmmksanam 413
Visnupadodaka Tirtha 327 Vyasastaka 397
Visnu Tirtha 113, 335 Vyascsa 424
Vistaiasiava 91 Vyasesvara 397
Visva 22 8
Visvabhuja, Goddess 206 worship of the deity of one’s
Visvakarmesa Ianga, story of 342 choice 97
Visvakarmesvara Linga 419
Visvabhuja Gauri 29b Yaditchesa 429
Visvakarrnan 342 Yaj naval kyesa 416
Visvakarmesa 350 Yajnavaiaha 104
Visvakarmesvara 233 Yajnavaraha Tirtha 63. 104
Visvakarmesvara langa 419 Yajnesvara 196
Visva Tirtha 335 Yaksa Vighncsa 57
Visvavasu’s langa 432 Yamadamstra 210
Visvcdevcsvara 425 Yamaditya 1, 9
Visvesvara 233, 423 Yarnas 144, 154
Vitankanarasiihha 117 Yama Tirtha 198
vow of silcm e 9*1 Yamuna 382
Vratas 97 Yamunc.sл 255
Vratas to be pei formed at least in the Yaticandrayana 403
month of Karttika 97 Yogesa 428
Vrddhaditya 1 Yoginipitha 293
Vrddhaditya, greatness of 3 Yogini Tirtha 115, 325