Skanda Purana 14 (AITM) PDF

THE
skanda-purAna
PART XIV
MOTILAL BANARSIDASS PUBLISHERS

PRIVATE LIMITED • DELHI
First Edition: Delhi, 1957
Reprint-Delhi, 1987, 1994, 2005
Also available at
MOTILAL BANARSIDASS
236 Sri Ranga, 9ih Main III Block, Jayanagar, Bangalore 560 011
41 U.A. Bungalow Road. Jawahar Nagar, Delhi 110 007
8 Mahalaxmi Chamber, Warden Road, Mumbai 400 026
120 Royapeltah High Road, Mylaporc, Chennai 600 004
San as Plaza, 1302, Baji Rao Road, Pune 411 002
8 Caniac Street, Calcutta 700 017
Ashok Raj path. Patna 800 004
Chowk, Varanasi 221 001
PRINTED IN INDIA
BY JAINENDRA PRAKASH JAIN AT SHRIJAINENDRA PRESS,
A-45 NARAINA, PHASE I. NEW DELHI 110 028
AND PUBLISHED BY NARENDRA PRAKASH JAIN FOR
MOTUAL BANARSIDASS PUBLISHERS PRIVATE LlMrTED,
BUNGALOW ROAD. DELHI 110 007
CONTENTS
SKANDA-PURANA
B ook V: AVANTYA-KHANDA
S ection III: REVA-KHANDA
1. Purana T exts D escribed

W
1
2. T he G reatness of Reva 6
3. M arkandeya Rescued in the Pralaya 10
4. Boons to N arm ada 13
5. Nam ing the River N arm ada 17
6. E pithets of N arm ada E xplained 21
7. T he A dvent of Kiirma Kalpa 25
3. T he A dvent o f Baka Kalpa 27
9. T he O rigin o f N arm ada 30
10. T he Benefits of Bath in N arm ada 34
11. T he G reatness of N arm ada 40
12. Eulogy o f N arm ada 48
13. T he Story of Tw entyone Kalps 50
14. K alaratri A nnihilates the Universe 53
15. T u rb u len ce o f the A nnihilation (Pralaya) 58
16. Eulogy o f Siva by Brahm a 62
17. A nnihilation by Twelve Suns 64
18. G lorification o f N arm ada 68
19. V arahakalpa 69
20. V arahakalpa (co n tin u ed ) 74
21. T h e O rigin o f the River Kapila 81
22. T h e O rigin o f Visalya # 87
23. T h e G reatness of the C onfluence o f Visalya 89
24. T he G reatness of the C onfluence o f K aranarm ada 91
25. T h e G reatness of the C onfluence of Nilagariga 91
26. T h e O bservance Called M adhuka Trtiya 92
27. C reating A gitation in T rip u ra 106
28. D estruction o f T ripura: G lorification of Jvalesvara
and Aitiaresvara T irth as 107
Skanda Purana
ш
29. T he G reatness of the C onfluence of KaverT

and N arm ada 117
50. T he Glory of Daru T Irtha 121
31. T he G reatness of B rahm avarta 122
32. T he G reatness of Patresvara T Irtha 123
33. T he G reatness of Agni T Irtha 125
34. D escription o f Ravi T Irth a 129
35. G lorification o f M eghanada T irtlia 131
36. T he (Логу of D aruka T Irth a 133
37. G lorification of Deva T Irtha 135
38. T he G reatness of N arm adesvara T Irth a 137
39. T he G reatness of Kapila T Irtha 143
40. T he G reatness of Karanjesvara T Irth a 146
41. T he (n e a tn e ss of K undalesvara
■ ■ T Irtha 148
42. T he (n e a tn e ss of Pippalada T Irtha 151
43. T he G reatness of Vimalesvara T Irtha 156
44. Eulogy of S ulabheda 159
45. A ndhaka Gets a Boon 162
46. A bduction of S a d 165
47. Devas R eturn to Svarga 168
48. A ndhaka Blessed 170
49. G lorification of Siilahheda 177
50 Rules about the Eligibility foi D ana 181
51. G lorification o f D anadharm a 185
52. T he Story of D lrghatapas 190
53. Rksasrnga Goes to Svarga 191
54. D lrghatapas Goes to Heaven 195
55. Kaslraja Attains Moksa 200
56. Fruit o f Dana D escribed 203
57. T he Sahara Goes to Svarga 214
58. T he G reatness of S ulabheda T Irtha 217
59. T he G reatness o f Aditya T Irth a 219
60. T he G reatness of Adityesvara T Irth a 220
61. T he G reatness of Sakresvara T Irtha 226
62. T h e G reatness o f Karodlsvara T Irth a
■ 227
63. T he G reatness o f K um aresvara T Irtha 229
64. T he G reatness of Agastyesvara T Irth a 230
65. T he G reatness of A nandesvara T Irtha 231
66. T h e G reatness of M atrtlrth a
9
232
67. T he G reatness o f Lurikesvara T Irtha 233
Contents
68. T he G reatness o f D hanada 242

69. T he G reatness of M angalesvara T irth a 243
70. T he G reatness of Ravi T irth a 244
71. T he G reatness of Kamesvara T irtha 245
72. T he G reatness of M aninagesvara T irtha 245
73. T he G reatness of Goparesvara T irth a 251
74. T he G reatness of Gautam esvara T irth a 253
75. T he G reatness of Sankhaciida T irtha 254
76. T he G reatness of Paresvara T irth a 254
77. T he G reatness of Bhimcsvara T irtha 256
78. T he Circatness of Naradesvara T irth a 257
79. T he G reatness of D adhiskanda and
M adhuskanda T lrthas 260
80. T he G reatness of Nandikcsvara T irtha 261
81. T he G reatness of Varunesvara T irth a 262
82. T he G reatness of Panca T irtha(s) 263
83. T he G reatness of Han Oman tesvara T irth a 204
84 Kapi and O th er T lrthas 274
85. T he Cireatness of Som anatha T irth a 279
86. T he G reatness of Pingalcsvara T irth a 288
87. T he G reatness of Rna-tray-mocana T irth a 290
88. T he Cireatness of Kapilesvara T irth a 290
89. T he Cireatness of Putikesvara T irth a 291
90. T he G reatness of Jalasayi T irth a 292
91. T he G reatness of Candaditya T irth a 301
92. T he G reatness of Yamahasya T irth a 302
93. T he Cireatness of Kalhodi T irth a
*
305
94. T he Cireatness of Nandikesvara T irth a 306
95. The Cireatness of Narayana T irth a 306
96. T he G reatness of Kottsvara T irth a 308
97. T he G reatness of Vyasa T irth a 309
98. T he G reatness of Prabhasa T irth a 325
99. T he G reatness of Nagesvara T irth a 328
100. T he G reatness of M arkandesvara T irth a
m л
331
SKANDA PURANA ■
Bo o k V: AVANTYA-KHANDA • •
S ec tio n III: REVA-KHANDA

• •
CHAPTER ONE
Purina Texts Described
Obeisance to Sri Ganesa*

Om obeisance to Sri Puru?ottama.
ф
Om obeisance to Sri Narmada.

Om obeisance to Hari, Нага and Hiranyagarbha.
Obeisance to Vyasa, Valmiki, Suka and Parasara.
Obeisance to Preceptors, Cows and Brihmanas.
1. May the waters of Narmada protect ye all—the waters

which inebriate the swarms of bees with the fragrance of ichor
washed off from the temples of elephants taking a dip in her,
which are made tawny-coloured due to the saffron dissolved
(and washed away) from the pairs of breasts of Siddha women
while they take their holy bath in her, of which trees on either
bank are strewn over with the flowers offered by sages every
morning and evening, (the waters) the force of the waves of
which is checked by alligators and trunks of elephants.
2. May Narmada with sacred places on her both banks,
who has washed off the masses of sins of all the worlds and is
worthy of being venerated by Devas, sages and human beings,
always dispel (our) sins.
3. Narmada is possessed of meritorious waters. She has sanc
tified the entire earth. May she destroy all sins past, present
or future, of the people taking birth on the earth.
4. Even ascetics desire her sandy banks. May Reva with Siva
as her deity, ever rendering service to multitudes of sages, be
conducive to my welfare.
5. After bowing down to Narayaria and Nara, the most ex-
2 Skanda Parana 9
cellent one among men, to Goddess Sarasvati and to Vyasa one

should recite Jaya1.
6-16. In the meritorious place of Naimisa which was resorted
to by many sages, $aunaka who began a Satra (a sacrifice of
long duration), asked Suta in detail: mO Suta, I believe that
mastery of Dharma (holy rites and activities of piety) has been
greatly esteemed always by you. As a disciple of Vyasa, you
alone are the propounder of the divine, nectarine stories of
the Puranas. Hence, О Kavi (the seer of things beyond), I ask
you something pertaining to piety and holy places. There are
many holy spots and shrines. They have been heard by me too.
The divine river pertaining to Brahma (Sarasvati), as well as
the river pertaining to Visnu (Ganga) have been heard by me.
The third excellent river (Narmada) pertaining to Rudra has
never been heard by me. О highly intelligent one, narrate
unto me the details about that holy river having the Vedas as
her sustaining basis—a river honoured and adored by the mul
titude of Devas and consecrated by (the presence of) excellent
Tirthas. What is that land which Reva has occupied? How has
she originated from Sri Rudra? Tell me all those Tirthas which
have resorted to Reva."
Suta said:
О Kulapati (Head of the families) of sages, you have put a
pertinent question as to the nature of Narmada. She is won
derful, sacred, destructive of faults when described or listened
to, О excellent one. The son of Satyavati, who had a sense of
fulfilment after analysing, redacting and compiling the Vedas,
Upavedas, Vedangas etc. is the expounder of the eighteen
Puranas. After bowing down to him, I shall narrate the Puranas
in due order. By giving discourse on them, there will be wel
come increase in piety and longevity. The Sruti and Smrti texts
have been proclaimed as the eyes of Vipras (Brahmanas). One
bereft of one of these two is a one-eyed man and one bereft
of both is loudly proclaimed as blind. The Srutis, Smrtis and
JAYA: This was the title of Mah&bh&rata. It was at first restricted to that
epic but «was adopted by the Puriîas like Vayu and Brahm&fufa, Finally
Kalpataru, on the authority of Bhavifya Purdna, conceded it to Vilmiki
Ramdyana (VR), 18 Mahipur&pas and Manusmfti.
V.iii. 1.17-28 S
Puranas are the three eyes of learned men. He who sees through
these three is considered as part and parcel of Mahesvara.1
17-28. The Vedic Vidya (lore) of the Atman was created
by Isvara himself. Then there is Saunakiya lore (the Mantra
lore such as Rgvidhana, etc.). Then there is the Pauraniki lore
in the form of Dharmasastra (treatises on ethics, piety and
good conduct). These three lores are very important ones in
taking definite decisions about all scriptural matters. This is
the command of Brahma that Purana is (to be taken as) the
fifth Veda. He who does not know the Purana does not under-
stand anything here, whether it is a holy rite or piety or an
item of knowledge of any sort or anything else worthwhile.
What is there that» is not found in the Purana? •
The Vedas have been well-ensconceji formerly in the Purana.

There is no doubt about it. The Veda is terribly worried about
one with incomplete mastery of the Vedas apprehending, “He
will distort me."
This is the conclusion arrived at earlier by Itihasas and Puranas
that the Purana constitutes the soul of the Vedas; the well-
known six Angas (ancillary subjects) are the different limbs;
what is found in the Vedas is seen in the Smrtis and what is
seen in both is narrated in the Puranas. Among all scriptural
treatises it was the Purana that was remembered at the outset
*
by Brahma. Thereafter the Vedas issued forth from his mouths.

In this Kalpa and Manvantara there was only one Purana, О
sage. It was the means of acquiring the three aims of life. The
meritorious text consisted of a hundred crores of verses. The
Four-faced Lord remembered it and proclaimed it to the sages.
Thereafter the Purana * functioned as the source of all the
scriptural treatises. As time passed on the sage noticed the
inability of the people to comprehend the Purana (due to
their deficient intellect). The Lord assumes the form of Vyasa
during every Dvapara Yuga always and abridges the Purana to
eight hundred thousand verses. This again is classified into
W 16-28 describe the im portance of Puranas. It is possible that originally

there was one com pendium called Ригада. Due to later accretions, the
original Purana was divided into many independent works, now known
as eighteen Mah&purSgas. But the exorbitant claim that the original Purana
consisted of ft hundred crore o f verses and is retained in heaven is an
exaggerated glorification o f Purfâs.
4 Skanda Purina
eighteen (separate Puranas) and put into currency in the world

of mortals. Even to-day the Purana extends to a hundred crore
(verses) in Devaloka (world of immortals).
29-45a. Further, here it has been still abridged into four
hundred thousand verses. These eighteen Puranas extant now
are being enumerated here.1О excellent sage, listen; I shall
mention them each by name.
The Purana has five characteristic features, viz. creation,
subsidiary creation, dynasties, Manvantaras and genealogical
legends (of kings).
There in the collection, the first Purana is Brahma. There
are ten thousand verses therein. It has a number of meritori
ous stories. Padma Purana is cited as consisting of fifty-five
thousand verses. The third Purana is Visiju Purana with twenty-
three thousand verses. The fourth Purana was originally pro
claimed by Vayu. It is remembered as Vayaviya Purana. Since
devotion to Siva has been propounded in it, the other name
for it is Saiva. О Saunaka, there are twenty-four thousand verses
in it. The fifth Purana is cited as Bhavi$ya Purana containing
four Parvas (Books). There are fourteen thousand five hun
dred verses in it. The sixth Purana contains nine thousand
verses and it is glorified as Markandeya Purana. Agneya Purana
is the seventh one and it contains sixteen thousand verses. The
eighth one is mentioned as Naradiya Purana. It consists of
twenty-five thousand verses. The ninth one is Bhagavata having
two parts. The number of verses therein is eighteen thousand.
The tenth Purana, Brahma-vaivarta, has been mentioned as
containing the same number of verses. Linga Purana should
be known as the eleventh Purana. It has eleven thousand verses.
О eminent sage, that Linga Purana has two parts. They know
that the twelfth Purana is Varaha Purana with twentyfour thousand
verses. О most excellent one among the illustrious ones, Skanda
Purana is divided into seven Khanâs. It is observed that the
number of verses in it is eighty-one thousand. Then the four
teenth Purana is Vamana by name. О Kulapati, ever since early
days it is declared to consist of ten thousand verses. Kaurma
1. In this list o f eighteen PuriQU, Vayu and £aiva Pur&jpa are regarded as
one and the same, though actually they are separate (Tagare, Intro, to
Vayu Purana, pp. XIX-XXV). Matsya (53. № 19), Agni (272. 4-5) regard
Vayu (and not £iva) as a Mah&pur&pa.
V.iii.l.45b-53 5
Purana, the fifteenth Purana, they say, has two parts. In Kali
age, О Lord of Sahkhyas, it has seventeen thousand verses.
Matsya Purana, the sixteenth one in the order, was narrated
to Manu by the Fish (Lord in that incarnation). О most elo
quent one, the verses number fourteen thousand. Garuda Purana
is remembered as the seventeenth Purana. It has nineteen
»
thousand verses. The eighteenth Purana is Brahmanâ having

two parts. The number of verses is twelve thousand eight hundred.
45b-53. Similarly there are Upapuranas which have been
narrated by Vedhas (Brahma).
The excellent Saura Upapurana is a part of Brahma Purana.
It has two versions. It is an easily accessible Upapurana based
on the meritorious story of Siva. The first version is propounded
by Sanatkumara and the second one has been uttered by Surya.
О great sage, it is well known by the name of Sanatkumara.
The second Upapurana is Narasimha. It forms a part of Padma
Purana. Saukeya (that of Suka) is the third and is considered
as a part of Visnu Purana. The fourth one is Barhaspatya; it
is always honoured as an ancillary to Vayu Purana. The fifth
Upapurana is Daurvasasa. It is always ancillary to Bhagavata.
Narada Upapurana is mentioned by poets (learned men) as an
ancillary to Bhavigya. (Then there are) Kapila, Manava and
one narrated by Usanas. Varuna and the two Kalika Upapuranas
are ancillary to Brahmanda. Samba and Saura Upapuranas with
the collection of all topics are Mahesvara (pertaining to
Mahesvara—&iva). Then there are Parasara, Bhagavata and Kaurma
the eighteenth. These eighteen Upapuranas have been enu
merated by me in due order. He who listens to or recites this
Puranasaiiihita
■ becomes sharer of infinite merit. On death he
goes to the city of Brahma.
б Skanda Purina
CHAPTER TWO
The Greatness of Revd1
Siita said:
1-8. Кгзда Dvaipayana recounted the greatness of Narmada.
It was what you asked me and I shall fully narrate it to you.
О excellent sage, with the exception of Lord Brahma who is
competent to recount the details of the holy spots on Narmada?
Formerly Janamejaya put this very question to a disciple of
Dvaipayana named Vaisaiiipayana. It has the meritorious ref
erence to the Tlrthas on Reva. I shall mention it to you, О
Saunaka.
Formerly King Janamejaya, the son of Parik$ita, was initiated
in the holy rites concerning Yajna. All the articles for Havis
(sacrificial offering) had been gathered together. The rites
were going on. Eminent Brahmanas were seated around and
the sacrificial fire had been kindled with the holy offerings
consigned to it. Everywhere pious discussions and discourses
were being held. Day and night, О Kulapati, the words “Let it
be given. Let it be consumed” were being uttered by the people,
in the place of sacrifice. Those who were relaxed were indulg
ing in different pastimes. Thus the Yajna was being performed
in the chamber that was on a par with the heavenly assembly
hall. Janamejaya then put this question to Vaisaiiipayana who
was seated there:
Janamejaya said:
9-12. О Vaisaiiipayana, it is known to me that by the grace
of Dvaipayana, you have acquired knowledge. Hence, in the
presence of the sages I am putting this question to you. Do tell
me the events of the past regarding the holy pilgrimages of my
forefathers. I have heard that they had experienced many kinds
of painful calamities for a long time. After being defeated in
the game of dice, the sons of Prtha, my grandfathers, began
to wander all over the earth girt by the ocean, with a strong
desire to visit holy spots. How did they fare in their wander
1. This P u rin a identifies R e d with N a n n a d i But as De (p98) points out,

some P u risas like BhP, V&mana, treat R e d as an independent river.
V.iii.2.13-28 7
ings, О Brahmana? By whom were they accompanied, О dear

one, in their travels over many parts and regions of the earth?
You have been considered by me as omniscient. Do tell me
these details.
Vaisampayana said:
13-16. О Lord of the earth, О sinless one, after making
obeisance to Lord Virupaksa (Siva) and the great poet Vedavyasa,
I shall tell you what you have been asking.
The five Pandavas, your grandfathers, spent some time in
the excellent Kamyaka forest1along with DraupadI and Brahmanas.
In that forest where the chief person was Uddalaka, the highly
intelligent Kasyapa, Vibhandaka, the great sage, Guru, Pulastya,
Lomasa and others including their sons and grandsons lived.
There they had their holy ablutions in all the Tirthas, О em
inent king. Then they went to the Vindhya mountain.
17-28. There they saw a holy hermitage surrounded by
trees such as Campaka, Karnikara, Punnaga, Nagakesara, Bakula,
Kovidara, Dadima, etc. It was rendered beautiful by Arjuna
trees in full bloom, Bilvas, Patalas, Ketakas, Kadambas, Amras,
Madhukas, Nimbas,Jambiras, Tindukas, Nalikeras (coconut trees),
Kapitthas, Kharjuras and Panasas. 'It was crowded and over
spread with various kinds of trees and creepers. It was spread
over by various winding tendrils. The whole park was full of
flowers and fruits. It was a big garden shining like Caitraratha
forest. It was adorned with extensive ponds and tanks. It was
embellished by clusters of lotuses. It was (as if) concealed by
white, blue, yellow, whitish pink lilies, etc. It was scattered with
Hamsas (swans), Karandava geese, Cakravakas (ruddy geese),
etc. which enhanced its beauty. It was resorted to by many
types of birds such as Adis, Kakas (a kind of raven), cranes,
cuckoos, etc. It abounded in many types of beasts such as lions,
tigers, boars, great elephants in their rut, huge-bodied buffa
loes, deer, Citrakas, rabbits, Gandakas (rhinoceros), jackals,
antelopes, bears (Bhallakas), bipeds as well as quadrupeds. It
was resplendent and pleasing to the mind. There were many
cuckoos too. Many kinds of birds such as JivaAjivaka flocks
One K2myaka[Vana was on the banks o f Sarasvati while another was in

the district o f MathurS (De 88).
8 Skanda Purina л
adorned it. The place was free from miseries and grief. It was
highly charming with smart and active animals. People were
free from hunger and thirst and devoid of all ailments. The
whole place attracted everyone. Here the deer used to suck at
the udders of lioness with great affection. Cat and mouse licked
each other with faces lifted up. The same was the case with
lions and elephant cubs, serpents and peacocks. On seeing
that beautiful forest the sons of Pandu entered it.
• •
29-36. Dharmaputra saw there Sage Markandeya1who had

the lustre like that of the midday Sun. He was attended upon
by sages who were masters of the different scriptural texts.
They belonged to noble families. They had the Sattva qualities
and they strictly followed the conventions regarding cleanli
ness and good conduct. They performed Japa thrice everyday.
They were endowed with great intelligence, patience and for
titude. They were particular in performing Japa three times a
day. They were interested in regular performance of Н о та
with the chanting of the Mantras of Rk, Yajus and Sama Vedas.
Some of the attending sages were performing penances sitting
in the midst of five fires. Some preferred to stay in secluded
spots; some kept their arms raised up. Some remained without
any support. Others kept on moving along with the movement
of the Sun. Others took food in morning and evening. Still
others took only one meal per day. Some took food once in
twelve days. Some had food once a fortnight. Still others took
food on every new-moon day. Some used to eat moss alone r
from ponds. Still others regularly took in only Pinyaka (oil

cake). Some ate Palasa leaves. A few had restricted regular
food. Some took in only air or water. The sage was attended
upon by eminent old sages of the types mentioned above. The
glorious son of Dharma entered the hermitage and saw the
quiescent, excellent sage, engaged in meditating on the great
est Being (Brahman). After circumambulating, he prostrated
before him like a log of wood.
37-46. On seeing Dharmaputra fallen at his feet with devotion,
the intelligent sage glanced at him for a long time and asked,
“Who are you?"
1. М&гкац^еуа: A great sage who witnessed seven Kalpas. He was associated

with Ybdhifthira as a m em ber o f his S abhi (Mbh, Sabhd, chs. 4-15) and
in his exile in the forest (Mbh, Уаца, chs. 185-232). He is the narrator
o f Rtva*M&h&tmya.
V.iii.2.47-58 9
On hearing his words, a boy near him said, “Here is Dharmaraja

who has come to meet you."
On hearing the words uttered by the boy, he respectfully
said, “O dear one, О dear one, do come, do come." After
moving a little from his seat, the sage lovingly sniffed at his
head and made him seated. After he had been seated in the
assembly, he honoured him duly by offering cereals grown in
the forest, fruits, roots and juices of various kihds. All the
Pandavas along with the Brahmanas (accompanying them) were
suitably honoured.
After resting for a short while, Yhdhif thira, the son of Dharma,
asked the excellent sage with curiosity: “Sir, it is known to me
that you are the most long-lived one of all the people. О sinless
one, narrate unto me the relevant events of all the seven Kalpas.
Even when a Kalpa ends and when the mobile and immobile
beings perish, you do not (perish), О eminent Brahmana. How
is this? What is the reason therefor? О sage, there are many
rivers including Ganga. All of them flow into the seas. Among
them which are those rivers that survive the Pralaya? What are
those that become dissolved? Which of those rivers are always
full of sacred waters? Which of them never get perished? О
dear one, do tell me this with a delighted mind. I wish to hear
it entirely along with the sages and kinsmen.”
ф
Sri Markandeya said:

47-58. Very well, О highly intelligent Yudhi$(hira, О son
of Dharma! I shall narrate duly what you have eagerly asked
for, О sinless one. This is the ancient' meritorious legend re
counted by Rudra. It dispels all sins. Listen to the merit of one
who listens devoutly to it. О king, there is no doubt about this
that he will obtain that merit which is ordinarily obtained through
a thousand Aivamedhas and a hundred Vajapeyas. According
to the statement of Rudra, a Brahmana-slayer, a liquor-imbib
er, a thief, a cow-slayer—all these men become freed from all
sins. ,
These rivers are remembered (i.e. traditionally known) as
those that dispel all sins: Ganga, the most excellent one of all
the rivers, Sarasvati, Kaven, Devika, Sindhu, S&lakufi, Sarayu,
Satarudra, Mahi, Carmila, the meritorious Godivari, the river
10 Skanda Parana,
Yamuna, Payosni, Satadru and the splendid Dharmanadi. There

are other rivers too.
О excellent king, I shall tell you the reason. The seas and
all the rivers get destroyed in every Kalpa. But even when
seven Kalpas passed away Narmada has not perished. О great
king, Narmada is the only excellent river that stays for the
longest time filled with water and eulogized by groups of sages,
О blessed one. Ganga and other rivers become destroyed at
the end of every Kalpa. This divine river has been seen since
long. This 1 shall explain to you, О sinless one. О great king,
it is a miraculous river well-known in all the three worlds.
CHAPTER THREE
Mdrkandeya Rescued in the Pralaya
Yudhifthira said:
1-11. О great sage, the terrible annihilation of seven Kalpas
has been witnessed by you. There is no one else here, О holy
Sir, who is so long-lived as you. Padmanabha (Visnu with a
lotus in the navel), the slayer of Asuras, who has a thousand
feet1, eyes and bellies has been seen by you when he was lying
asleep in the vast expanse of water. When the mobile and
immobile beings were being burnt, it was through the grace
of that Lord that you were not destroyed. It was due to the
boon granted by the Noble Soul. О sinless one, what were the
miracles seen by you, as you were wandering about? О holy Sir,
mention this. My curiosity is great. When the terrible end of
the Yuga was imminent, when there was excessively terrible
destruction, when all the worlds were formerly afflicted with
drought extending to more than a hundred years, when the
destruction of vegetation and medicinal herbs was awful, when
there were neither the Devas nor the Danavas, when every- ■
thing was devoid of vigour, when there was no utterance of

Va$a(, when everything was defiled much by Kali, when the
rivers, lakes, ponds, puddles and parks became dried up, when,
An echo of Purufa-sukta (RV X.90). H ere V i|Q U is identified with the
Primeval Man.
V.iii.S. 12-22 11
О holy Sir, Maharloka merged into Janaloka, where were the

noble-souled sages, the Brahmanas, the K$atriyas, the Vaisyas,
etc. and the sages equipped With divine splendour? О great
sage, when all beings are destroyed, which of the living beings
remained stable (alive)? Did they disappear altogether? Do
mention, О highly fortunate one, all these things severally.
What are the elements? О eminent Brahmana, how can one
attain Siddhi when the terribly hideous Kala had caught hold
of even Brahma, Visnu, Indra and Rudra?
On being enquired thus by Dharmaraja, the wise Sage Markancjia

surrounded by groups of sages, said thus:
0
.Sn Mdrkandeya said:

12-22. О king, let all the sages along with you listen to
the great Purana narrated by Sambhu to the Vayudevata1. This
ancient work was heard by Skanda from Vayu. Vasi${ha heard
it from him and Parasara from him. From him (Parasara) it was
heard by Jatukarnya and by the great sages from the latter.
Thus it was traditionally narrated by hundreds of excellent
Brahmanas. The Samhita consisting of a hundred thousand
verses was narrated by Sambhu indeed by thoroughly explor
ing earlier all the Sastras and the deeper meaning of the Vedas
in fact. Later it was classified into four, in accordance with the
four Yugas, after due consideration by great sages, of the deficiency
in the intellects of men. After propitiating Pasubhartr (i.e.
Pasupati-Siva), the great Lord, I heard this Purana which I
shall narrate entirely to you. On hearing this, О king, all the
creatures are freed from all sins, mental and physical, accumu
lated in the course of seven births. With the favour of Vi$gu
Parame&hin, the Lord of Devas, I have repeatedly witnessed
the terrible destructions of seven Kalpas. When the whole universe
was utterly burnt by the twelve Adityas and everything was
turned into a vast expanse of water, I had to swim through the
ocean with the movement of my arms. Wandering (swimming)
thus, I became utterly exhausted. Then, О king, I saw in the
water the ancient Puru?a, the Lord without beginning and
1. W 12-14 give Che Text-transmission of Revi Шмофс through Guru-pammpara

as follows: Ssjpbhu^V5yu^Skanda->Vasif0a->Paritfara^J4tfikamya"^Vy4sa“>
Sfita.
12 Skanda Purina я
destruction, having lustre like that of the Sun. He had bright

ened the peak of the Lord of Mountains and all the ten quarters.
A second person, Manu, was seen, accompanied by his sons
and grandsons.
23-32. He too was drifting in the great deep sea envel
oped in darkness. He was whirling round and round as though
perched on the rim of a wheel, without resting even for a short
while.
Swimming in the great sea with the movements of the arms,
I became afraid and dispirited. Stationed there, 1 saw the great
Fish in an inebriated state. О descendant of Bharata, he spoke
to me on seeing me: M Do come; do come.” He was Mahesvara
in the form of a fish, the most important and the chief of all.
Thereupon, О Lord of men, I hurriedly proceeded near the
mouth of that Lord. I lost consciousness and became utterly
exhausted and disgusted. Then I saw at the extremity (end)
of the ocean, a meritorious river meandering as it wished1. She
had many whirlpools and eddies. Waves were set in motion in
the waters and she seemed to laugh boisterously by means of
the foams. Fishes of diverse kinds swimming therein made the
waters agitated. There was a young woman of comely appear
ance in the. middle of the river. She was dark in complexion
like the petals of a blue lotus. The current of the river was
quite agitated with ripples. Her bodily limbs had the divine
golden colour. She shone remarkably like molten gold. She
had kept a big boat pressed on either side by the pair of her
knees. Manu asked her: "O divinely excellent lady, who may
you be? О celestial lady of great beauty, what may be the
purpose for which you stand here? When both Suras and Asuras
have perished, you are moving about in the ocean gracefully!
The rivers, the oceans and the mountains have perished. О
chaste lady, how is it that you alone among these many stay
behind? I wish to hear the great reason therefor. О goddess,
tell me without omitting anything.” Л
4
t
The Abate (the frail lady) said:

33-41. I am the sin-destroying meritorious river well known
by the name Amrt&. I have originated from the limbs of Isvara.
1. Six Kalpas are described to affirm the imperishability of Revi. Sage Магкад^еуа
is a witness as he too was with her in those Pralayas.
V.iii.4.1-6 13
Whence is fear if you resort to me? О Brahmana, I have brought

this boat for your sake. Sankara is stationed therein. Hence it
will not get destroyed.
On hearing her words, my eyes became dilated with wonder.

I got into the boat, О great king, along with Manu. With palms
joined in veneration, I bowed down to the Lord, the all-per
vading great Isana, the bestower of freedom from fear, and
eulogized him:
"Obeisance to Lord Sadyojata and Vamadeva. Obeisance unto
you in every birth. Obeisance to you who are attainable through
devotion. Obeisance to Bhuh and Bhuvah. Obeisance to the
Lord senior to Rama (Vi$nu). Obeisance to you, О fair Lord
Kala; obeisance to one in the form of Kali. Obeisance to the
incomprehensible one, the one of unmanifest form; to the
great Lord and abode of brilliance. We do know the Lord of
Lords, О Rudra. Obeisance, obeisance to you. Obeisance to
the cause of the creation and annihilation of the universe.
Obeisance.”
Thus eulogized by me before the creation (of the world),
the great Lord became pleased with me. Then he said: "O
devotee of excellent holy rites, choose a boon.”1
CHAPTER FOUR
Boons to Narmada
0
Sri Mqrkandeya said:

1-6. Then I alighted from the sea (the boat) along with
Manu and bowed to the pair of feet of Mahadeva saluted by
all Devas. He was stationed on the peak of Trikuta12having the
lustre of gold and comprising rocks of various colours. The
Lord was seated on a great peak. He was accompanied by a
crore of Riidras. The unborn, immutable Lord of the noble
soul identical with all living beings was saluted by us both. О
1. This seems to be an abrupt end of the chapter.
2. A lofty m ountain to the north o f Panjab and south o f Kashmir, the 7Yi-
kakud of theÂtharva Veda (De 106).
14 Skanda Purana m
king worthy of esteem, О scion of the family of Kuru, I stayed

in that terrible, vast expanse of water along with Rudra for a
thousand Yugas.
Yudhisthira
•• said:
О dear Sir, on hearing this a great deal of curiosity has been
aroused in my mind. Hence even as I listen along with my
kinsmen, please tell in detail who was that lady of eyes resem
bling lotus leaves? She was wandering like a Ybgin in that vast
ocean-like expanse of water enveloped by darkness. She intro
duced herself as the daughter of Rudra.
*
7-12. Formerly Manu was asked by me this same ques
tion. I shall recount the origin of that lady. The night of
Brahma Paramesthin passed off and the bright day dawned.
The creatures were being created. Then I bowed down my
head to Manu, О Yudhisthira, and put to him this question:
uWho is this lotus-eyed, dark-complexioned lady with a coun
tenance resembling the Moon? She declares herself to have
been born of Rudra and wanders in the vast expanse of waters.
Is she Savitri, the mother of the Vedas? Or is she Sarasvati? Is
she Mandakini (Ganga), the most excellent one of all the
rivers? Is she Laksmi? Or is she Uma? She may be Kalaratri
herself or she may*be Prakrti worthy of happiness. Do tell me
this, О holy Sir. She is indeed Amrtasambhava (origin of nectar,
or originated from nectar). She wanders in the vast sea-like
expanse of water of terrible appearance, where serpents and
Raksasas have perished."
%
Manu said:
13-19. Listen, О dear one, I shall duly explain her origin,
how this lady of excellent complexion originated from Rudra.
Formerly Siva Sankara of quiescent body performed ’extensive
penance along with Uma for the sake of the welfare of all the
worlds. The Lord of self-control, the immanent soul of all
living beings, climbed the Mountain Rk$asaila’ and performed 1
1. Rkfa-saila-ftkfa-parvata: The eastern part o f the Vindhya range extending
from the Bay of Bengal to the source o f NarmadS and &o$a. (De 168-169)
V.iii.4.20-33 15
a severe penance. He was invisible to all living beings. As that

Lord was performing penance, perspiration issued forth from
his body. The (drops of) sweat originating from Rudra flooded
that mountain. The highly meritorious, excellent river was born
of it. It was she of long eyes resembling the petals of a lotus,
whom you saw in the sea-like expanse of water. Formerly in the
first Krtayuga, she assumed the form of a woman and propi
tiated Rudra for ten thousand years.
Thereupon Sankara, the great Lord, was pleased. Accompa
nied by Uma, he spoke to her: “O highly fortunate lady, speak
out whatever there is in your mind.”
The Sarit ( The River) said:

20-33 By your grace, О Lord of Devas, let me be imper
ishable at the advent of Pralaya when all mobile and immobile
beings are destroyed. When the rivers, oceans and mountains
have perished, О Lord of Devas, let me be holy and imperish
able, with your favour. Devout persons who have taken bath in
me should be rid of all their sins, even if they have committed
major and minor sins, О Sankara. Jahnavi destroys great sins
in the northern region. I should become so in the southern
region. Then only I shall be worshipped by gods. Just as the
celestial river coming down from Svarga became well-known
on the earth as Ganga, О Lord of Devas, so let me be the
Daksinaganga (Southern Ganga). A man who devoutly takes
his holy bath in me, О Mahesvara, should acquire that merit
which is usually obtained by taking holy bath in all the TTrthas
of the earth. О Lord, may the sin of Brahmana-slaughter and
others like that which have remained accumulated be destroyed
by taking the holy plunge for the period of a month. My desire
is that, due to the holy dip in me, О Sankara, one shall get
all those benefits that accrue from the study of all the Vedas
and performance of all the Yajnas. From my water, О Sankara,
let there be that benefit which usually arises from all sorts of
Danas and fasts and the holy plunge in all the Tirthas. Those
who adore Mahesvara on my banks should repair unto your
Loka, О Siva. Let this happen, О Lord, Q Mahesana; О Lord
of the world, this alone is the boon. I desire that you do stay
always on my banks along with Uma and other deities. Let
every living being that dies in my waters go to Amaravatl, whether
16 Skanda Purana
m
they have done excellent Karmas or ignoble Karmas, whether

they are mentally calm with full control over the sense-organs
or not. О Lord of the chiefs of Devas, if you are pleased and
if you consider it proper, let me be well-known in all the three
worlds as the destroyer of great sins.
О excellent king, the Bull-vehicled Lord was requested for

these and other divine boons by Narmada. On being pleased
he said:
ф
Sri Mahesa replied:

34-43a. О uncensured (i.e. praiseworthy) lady, О illustri
ous one, let what has been said (requested) by you, happen
thus. О lotus-eyed one, excepting you, there is none else de
serving the boon in all the worlds. О lady of excellent coun
tenance, undoubtedly you have become one liberating devo
tees from all sins ever since the time you issued forth from my
body. At the period when Kalpas come to a close, and specially
at calamitous times, those men who reside resorting to your
northern bank, and even insects, worms etc., trees, hedges,
creepers etc. do attain excellent goal, О fair lady, after the fall
of the bodies. Those Brahmanas of great regard for piety and
holy rites who resort to the southern bank and reside there till
death, do go to the place of the Pitrs. At your instance, as well
as for some other.reason, I shall always stay with lima on your
banks. О fair lady, О great lady, undoubtedly everything will
happen thus. The deities will live on your northern bank along
with Vi$nu, Brahma, Indra, Candra and Varuna and also Sadhyas,
at my behest. Similarly, О celestial lady of great beauty, the
9
others will stay on the southern bank along with me and the
Pitrs. This is your boon. Do go (hurry up), О blessed one;
redeem men from sins. Do go there accompanied by the groups
of sages, Siddhas, Suras and Asuras.
43b-54. After saying this, Lord Mahadeva, duly bowed down

to by me and Manu, vanished along with Uma. Therefore this
highly meritorious river is mentioned as the destroyer of great
sins. This is the lady about whom you asked. Let there be no
amazement on your part. This is (on a par with) Ganga of
great merit, well-known in all the three worlds. With her
V.iii.5.1-14 17
fifteen different branches it floods all the ten quarters. They

are: £ona, Mahanada, Narmada, Surasa, Mandakinl, Dasarna,
Citrakuta, Tamasa, Vidasa, Karabha, Yamuna, Citrotpala, Vipasa,
Ranjana and Valuvahini. All these are born of the feet of Rksa
mountain. All originated from Rudra. All are meritorious, auspicious
and bestowers of welfare. They destroy all sins. She is eulo
gized by the masters of the Vedas, by these divine names as
well as by the illustrious knowers of the Puranas, by Ajyapas
and Somapas (varieties of Pitrs). О excellent one among men,
everything has been narrated. That which is conducive to good
fortune and uttered by Manu is splendid. The origin of Amrta
is incomparably sacred, since it is spoken by Rudra, О scion
of the family of Bharata. Those men who glorify these fifteen
names after getting up early in the morning, will attain the
entire benefit of a holy plunge into the river. After casting off
their human form, they will attain the highest place by riding
an aerial chariot of solar lustre, reverberating with the sound
of a hundred bells.
CHAPTER FIVE
Naming the River Narmada
Yudhisthira
•• said:
1-14. О excellent Brahmana, the entire story recounted is
wonderful. The groups of sages along with me are extremely
wonder-struck. It is very assuring that this divine, meritorious
Narmada, that has issued forth from the body of Rudra and
hence has no human source of origin, causes the destruction
of great sins. О sage of good holy rites, when seven Kalpas have
come to a close (even as you have been a witness), this aus
picious river along with you has not become dead. What else
can be a more excellent merit? What are those Kalpas referred
to, the seven ones, which come to an end, if this divine lady
and you too, О great sage, have not become dead. When the
whole univer$£ had been converted into a vast expanse of waters
without any trace of the flocks of birds, at the close of the
Yuga, what was the form assumed by Mahadeva? How does he
18 Skanda Parana
annihilate the universe? How does he remain in the great sea

of waters? How does he create the universe? How does he
sustain the subjects? What form does the divine river assume
when everything has been converted into a single sea-like expanse
of waters? Why is she called Narmada? How is she remembered
as Reva? Why this name Anjana (or Ranjana)? Why Surasa?
Why was she called Krpa? Why the name Mandakini? Why
should she be (called) Sona? Why (is she called) Trikuta? Why
ValuvahinI? Crores and crores of TIrthas have entered the great
ocean. How many crores of these rivers serve Narmada? How
is she served by the sages with sacred threads and by the dei
ties? О excellent sage, why is it heard that she is divided sev
erally? Why is she called Vaisnav! by those conversant with the
Purana? What are those Sthanas and Tirthas where the excel
lent river has to be adored? Do mention the different Tirthas
separately where Нага is present. What is the size and magni
tude of the divine river as created by Rudra? Of what nature
are the Karmas (riles) mentioned by Rudra to you? О excel
lent Brahmana, how did this region become over-run by Mlecchas?
О highly intelligent Markandeya, О holy Sir, narrate this unto
me.

15-26. May all the sages, and you too, О Yudhisthira, lis
ten to the Puranic legend regarding Narmada as recounted by
the Trident-bearing Lord. It was heard by me from the Vayu
Devata and he had heard it from Mahesvara. Since human
beings are incapable, the sages abridged it formerly. The first
one is Mayiira.1 О dear one, Kaurmya comes thereafter. Then
Рига, Kausika, Matsya and Dvirada; Varaha is what was seen by
me. Vai$nava is the eighth one. Then what was called Nyagrodha
was evolved; then the excellent Akamksa. Then Padma, Tamasa,
Samvarta, Udvarta and Mahapralaya. These, the thinkers on
the Vedas mentioned in regard to the Purana.
These are the abridged versions condensed by those noble
souls. They have been divided into four parts by Brahma and
others and the great sages. That I shall expatiate upon, О
knower of the contents of Puranas. The highly terrible seven
1. These are later considered as names o f Kalpas.

V.iii.5.27-37 19
Kalpas during which this river did not die (had these charac
teristics) : All mobile beings became enveloped in darkness without
distinguishable characteristics and were not known clearly. The
rays of the Moon and the Sun vanished. The living beings
disappeared. At the extremity of the darkness, the Puru$a, the
preceptor of the universe, was known under his great name.
The eternal one was both manifest and unmanifest. He moved
about therein alone. Then the one consisting of Omkara passed
off and Dxrija (the second-born from the original) created Gayatri.
Then Isana, the Virat (Cosmic) Purusa, sported about with
her. From his own body he created the universe consisting of
and named after the five elements. Sportingly he created the
universe consisting of and named after the five elements. The
being called Virat sportingly created Hiranmaya (golden be
ing) along with the Bija (seed). That became the divine egg
resembling the twelve Aditya's (Suns) (in brilliance).
27-37. Breaking it (the egg) the four-faced being, Pitamaha,
was born. He created thus the universe consisting of Devas,
Asuras and human beings, animals, creatures and birds, the
sweat-born, egg-born and the embryo-born ones. This egg is
proclaimed as the first one in the Puranas.
О excellent king, Paramesthin Rudra sported about with
Uma in the vast expanse of. sea-like water. A splendid girl was
born out of the sweat of Uma due to her delight. When Sarva's
chest pressed against the breasts of Uma, a great girl of lotus
like eyes issued forth from the sweat. This is the second birth,
О Yudhi$thira. That (lady, river) whirled around the worlds of
Devas, Asuras and human beings. Unrivalled in beauty of form
as she was, she maddened the three worlds. On seeing her, the
leaders of Devas and Daityas were enchanted. They wondered:
'How is she to be obtained?’ О scion of the family of Bharata,
they searched for that girl here and there. She fascinated the
entire universe through her seductive and graceful charms and
coquettish manners. She moved about in her divine form like
a lightning streak in the middle of clouds. The most excellent
one among all maidens, she shone in her lustre. Then all the
Suras, Daityas and Danavas who were enamoured of that gfrl
and overcome with Kama (lust) requested Rudra for that girl
to be given to4hem. Then Mahadeva said: "Of the two, Devas
and Danavas, he who will prove su p erio r in stren g th
го Skanda Parana
and splendour will attain this girl, not otherwise, О excellent

Suras. ”
38-44. Then all the Devas and Asuras approached the girl
saying, “I shall seize her, I shall seize her.” Even as all were
watching her, the girl vanished. Then they saw her stationed
a Yojana away. All of them then rushed to the place where she
was seen. Then they saw her stationed three or four Yojanas
away. Then the lady of elephantine gait vanished and stationed
herself hundreds and thousands of Yojanas away. On account
of her lightness she was seen hundred thousands of Yojanas
away. They saw her sometimes ahead and sometimes behind in
different directions and intermediate quarters. The beautiful
lady appeared in one direction and many directions. Thus they
were forced to wander about by her for a period of a thousand
divine years. But that girl born of Mahadeva’s limbs was not
attained by them. Thereupon the Lord laughed boisterously
along with Uma.
45-52. The Ganas joyously danced in accordance with the
beating of the time. Suddenly the girl was seen very near Sankara.
On seeing her the wonder-struck Devas returned with faces
turned away. Then the Pinaka-bearing Lord himself gave her
a name: “Since you humoured them by means of your pranks
and gambols, О beautiful girl, you will become the excellent
river Narmada (Narma, humour+dd, giver).” The Lord resumed
his form and joked. This river of cool water and auspicious
features was called Narmada by him. When the destruction of
the seven Kalpas, as was said by Sambhu before, took place, О
great king, she did not die. She became well-known as Narmada.
Then he gave that well-behaved, splendid girl to the great
I
Ocean. The Lord, the Lord of Devas, the Lord of all living
beings and goblins gave her to the Ocean. Thereafter the divine
river Narmada laughing boisterously through the foams de
scended frdm the great mountain Rk?a and entered the Ocean,
the Lord of rivers. Thus she was born of Isvara in the Brahma
Kalpa and was seen by me in Mitsya Kalpa. Listen as described
by me.
V.iii.6.1-7 21
CHAPTER SIX
Epithets1 of Narmada Explained
Markandeya said:
1-7. Again, О excellent king, when the end of the third
Yuga approached, Lord Nilalohita assumed the forms of the
twelve Suns and burnt the entire ocean-girt earth along with
the mountains and forests. Mahesvara then was in the form of
Kala, the destroyer. Thereafter he became an enormously big-
cloud and flooded the entire earth with water. His body as
sumed a dark physical form and the earth was marked with
lightning and Moon as though hit with a weapon and flooded
with water. The entire universe was turned into a vast expanse
of water. By means of his Maya, he withdrew the universe into
himself and slept in the translucent water. In the ocean envel
oped in darkness, when the element of Vayu (Wind) assumed
the activity of Mahesvara, I wandered about for a period of a
thousand divine years. О great king, I meditated upon the
Lord in the form of Omkara, the Lord by whom everything was
rendered impenetrable. I was meditating in the pure water
when the mobile and immobile beings got merged in that ter
rible ocean. I suddenly espied a Mayura (peacock) embellished
with golden feathers with wonderful eyelike marks of various
colours. The peacock was blue-throated and had excellent eyes.
1. The following are the epithets of N arm adi:

(i) Trikiiti: The river descended from M ount Trikufa (w 16-17).
(ii) Makati: (i) The river lifted up to M ount Rk$a (w 26-27): (ii) O f speed
ily flowing current (w 30-31).
(iii) Sona: T hat in which drops from £iva*s trident felt (v 28).
(iv) Surasd: A river of excellent Rasa or water (v 32).
(v) Kfpa: A bestover o f freedom from Samsara (w 32-34).
(vi) Mandakinx: A slow-flowing river (v 34).
(vii) REVA: Reverberating all the quarters with sound (Rava) while flowing
(w 37-38).
(viii) Makarnava: Who broke away from the Ocean (v 39).
(ix) Vipapa : Remover o f sins (v 39).
(x) Vip&ia : Remover o f the bond o f Sam sira (v 40).
(xi) Vimald : With clean, splendid waters (w 41-42).
(xii) Karabhd ; O f lustrous hands (waves) (w 42-43).
(xiii) Ranjana : J)elig h ter o f the world (w 43-44).
(xiv) Vayu-vahirfi: C arrier o f every resident on h er bank to heaven (v. 44).
22 Skanda Parana
8-20. Then the Mayiira (peacock) of great prowess moved

about within the ocean-like expanse of water which it agitated
much through its great shrill cry. Tlje three-crowned peacock
was Siva, the protector of the three worlds. He agitated the
waters in the form of a peacock. He saw the river of great flow
of current, whirling within the great ocean. On seeing her
whirling rapidly with waves after waves, Mahadeva in the form
of MayCira asked her: "Who are you, О splendid lady with a
permanent physical form? In the course of the great annihi
lation you have not become destroyed, even when the multi
tudes of Devas and Asuras have perished in the great ocean
like expanse of rivers and lakes. Who are you, О lotus-eyed
one, who continue to move about? How is it that you did not
get destroyed?”
Narmada said:
With your favour, О Lord of Devas, I have no death. Do
create the universe once again, О Lord. The night has come
to an end.
On being told thus, Mahadeva shook the cage-like plumage

of feathers* Then from the middle of the cage, from the plum
age issued forth all these: The great Daityas and Devas were
born of his wings. The river Narmada began to flow in between
those two groups. Thereupon another great mountain was seen,
О eminent scion of the family of Bharata. It had three huge
peaks and it appeared like a horned bull. It was well-known by
the name Trikiita. It was embellished with all jewels. The river
descended from Trikuta and flooded the earth. Hence she
became well known as Trikuti. She is the greatest saviour of the
Pitrs.
From the second peak Gaiiga spread over the surface of the
earth. The third peak split into seven pieces. They became the
seven Kulaparvatas in Jambudvipa.
All the things of the world were born, such as planets,
constellations, moon, villages, rivers, four types bf living be
ings, viz. the oviparous, the viviparous, the sweat-bom and the
germinating ones (i.e. trees and plants that pierce through the
ground and grow). Thus the entire universe issued forth from
V.iii.6-21-34 23
the Mayiira formerly. Everything, О tiger among men, was born

of Mahadeva.
21-27. Then the Lord of Devas separated the rivers and
oceans and said to Narmada: “You go to the southern quarter.
Just as in the northern country Jahnavl is the meritorious sacred
river, destroyer of great sins, you shall be the splendid river
in the South. Just as Ganga originating from my head is highly
meritorious, so also indeed better than Ganga, you shall be
meritorious undoubtedly. With a part of mine I shall be by
your side. You shall be a panacea for those who are defiled by
great sins.”
On being told thus by the Lord, she became the Southern
Ganga and destroyer of great sins. She hurriedly went to the
southern region of the country. With the blessings of the Moon-
crested Lord, she went to the Rksa mountain whence she,
being urged by Mahadeva, proceeded with the full comple
ment of the currents of water. She was called Макай by Mahadeva,
О Lord of the earth, because she was lifted up with great
speed.
28-34. While the Lord was performing the penance, drops
fell down from the tip of the trident. Hence she became known
by the name Sona.
Those rivers are seventeen in number. Of ail the rivers,
Narmada is the most meritorious, since it had issued forth
from the body of Rudra and also through the grant of the
boon by the noble soul.
Due to the blessings of Sankara, the divine river is the destroyer
of great sins. She is called Макай also, because she was seen
in the terrible, great ocean. Her limbs were prominent and she
is huge in size. Hence also she is called Makati.
On being stirred and agitated by the elephants of the quar
ters comparable to clouds (in size), the waters became turbid,
but she has excellent Rasa (water). Hence she is (called) Surasa.
Bestowing freedom from fear, she is sympathetic to all the
worlds immersed in the ocean of worldly existence. Hence she
is remembered as Krpa,
Formerly in the meritorious Krtayuga she was embellished
with the divine Mandara flowers strewn from the Kalpa trees.
The river is full of Rohltaka fish. So she flows slowly. Hence
she is remembered as Manddhini.
24 Skanda Purdna
»
35-45. She came to this world quickly piercing through

the great ocean. She is worthy of being adored by Suras and
Siddhas. Hence she is Mahamava. »
She has clusters of lilies of various colours. She is agitated

by Rk$as (bears) and Dvipas (elephants). She breaks through
the large mountain and proceeds to the great ocean. With
great Rava (sound) she makes all the quarters reverberate,
flooding all places and shining everywhere. Hence she is re
membered as Rrua.
She makes those miserable (ones) on account of the suffer
ings of wives and children due to the curses, wherewith they
are overwhelmed, free from sins. Hence she is remembered as
Vipapd,
She redeems and liberates from harassment due to bondage
and the great misery.caused by faeces, urine etc., as well as
dust and mire and blood. Hence she is called Vipdsd.
She is the redeemer from the ocean of worldly existence.
Narmada has waters free from impurities. Her face is as splen
did as the clear moon. In the great, awful envelopment of
darkness, she is highly lustrous. For all these reasons, she is
called Vimald by learned men, О excellent king.
Her hands (waves) are as lustrous as the rays of the sun and
moon. As she flows the whole universe rejoices. For all these
reasons, she is called Karabhd.
Merely by her sight, she delights the worlds, О descendant
of Bharata. The meaning of the root VRanj is to delight, О
excellent king. Hence she is called Ranjand.
She takes even grass, creepers, hedges, creatures and birds
to heaven (once they grow nearby). Hence she is called Vdyuvdhint.
He who knows the (meaning of) names in this manner and
particularly the way she flows, goes undoubtedly to Rudraloka
after being liberated from sins.
V.iii.7.1-20 25
CHAPTER SEVEN
The Advent of Кйтта Kalpa1

0

1-9. Again there was the advent of a vast expanse of ocean
like water with horrible features in which mobile and immobile
beings perished. The whole world was submerged in water.
Darkness enveloped everything and there was no light at all.
Brahma alone assumed the form of a Khadyota (Firefly» Glow
worm). For the period of a thousand divine years, he moved
about in the great ocean enveloped in darkness. He then saw
in the terrible expanse of ocean, the Lord asleep in the form
of a tortoise. The excellent Lord, the incomprehensible, ex
tended to a thousand Yojanas. He resembled the twelve Adityas
(Suns) in splendour. He had a thousand feet and eyes. On
seeing him, Brahma was surprised and roused him slowly by
means of auspicious hymns taken from the Vedic and Vedanga
texts: uO Vacaspati (Lord of Speech), do wake up. О Supreme
Being, obeisance to you. О Paramesvara (Supreme Lord), the
entire universe is stationed in your belly. Hence, О Mahasattva
(huge being of immense inner strength and good qualities),
release what was withdrawn within by you. The night of Brahma
has passed off. The day has dawned. О Lord of all worlds, have
a view, whereby the universe can take birth.”
On hearing his words, Paramesvara (Great Lord) got up
ejecting the three worlds that had been swallowed at the time
of the close of the Kalpa. Devas, Danavas, Gandharvas, Yak?as,
Uragas (Serpents) and Raksasas along with the Moon, the Sun
and the planets, issued forth from his body.
10-20. After dividing the entire ocean-like expanse of wa
ter, Paramesvara espied the earth consisting of trees, medici
nal herbs and puddles, extensively abounding in stones and
flood of water and full of rivers and lakes. He saw Himavan the
great mountain, Sveta the excellent mountain, the great mountain
Srngavan as well as other Kulaparvatas. (He espied) the Dvipas
1. This describes Narmada in the form o f a beautiful lady who survived

Pralaya in p r m a Kalpa.
26 Skanda Parana
a
such as Jamb ii Dvipa, Kusa, Kraunca, Gomeda, Salmala, ending

with Pu$kara and the seven great oceans, the great mountain
Lokaloka— all these were stationed in front. That Mahesvara
saw the entire universe consisting of the mobile and immobile
beings with the fourfold Prakrtis that had come out at the
beginning of the Yuga. The Lord saw the earth with scattered
pieces of rocks. The goddess (divine lady) was in the great
ocean perched on the back of the tortoise. On the top of the
shattered rocky hill where there was neither a river nor a lake,
the waters of the ocean were moving in waves with agitated
whirlpools and eddies. The medicinal herbs were shedding
lustre on the surface of the earth where there were various
rocks and stone slabs. The great Lord saw the river reverber
ated with warbling of birds and teeming with fish and tortoise.
The divine river resembled an excellent cloud. She had divine
charm and a number of incomparable eddies (stores ofwater).
The divine river Narmada was in the form of a woman in
the middle of the ocean and she had dark complexion like the
colour of a cloud. The thighs, buttocks and the breasts were
thick and huge. She had inimitable gorgeous garments and
she was bedecked in ornaments. She had anklets and girdles
of excellent chains. She was bedecked in necklaces and brace
lets.
21-27. He saw Narmada of unmanifest limbs and noble
features. She was beautified by various ornaments of magical
origin. The young woman had just risen above the water with
half raised arms eulogizing the Lord of the chiefs of Devas.
Her eyes were large like the petals of a lotus. On seeing that
splendid lady, I was overwhelmed with surprise in the heart.
I took my holy dip in her splendid water. I began to eulogize
joyously by means of Mantras taken from the Vedic Scriptures.
In front of her I saw the mobile and immobile beings created
along with Devas, Asuras, Gandharvas, Pannagas and great Uragas.
I saw that the highly esteemable lady did not undergo destruc
tion before because she was born of the body of Mahadeva.
With his favour she did not get dissolved. She was seen by me
again and again. О excellent king, it has been recounted to
you. Those excellent Brahmanas who study this manifestation
pertaining to Kurina and the learned men who listen to it, are
liberated from all sins.
V.iii.8.1-22 27
CHAPTER EIGHT
The Advent of Baka Kalpa
Mdrkandeya said:
1-1 Oa. When the world was destroyed again and envel
oped with water, I was caught in the middle of the great ocean
and so I crossed the waters with my arms. When a hundred
divine years elapsed, О excellent king, I was completely ex
hausted. I began to meditate on the Lord who could take me
across the great ocean.
At that time, as I was meditating, I saw a great bird resem
bling a pearl necklace, Kunda flower, and the moon (in com
plexion). I saw a Baka (crane) white like cow’s milk.
On seeing that crane, I was dismayed: ’Whence can there
be the existence of a bird in this terrible, great ocean?’ I
thought. Untiringly I went on swimming (to it) and asked that
crane: “O Lord endowed with divine Yogic soul! Assuming the
form of a bird you seem as if to enchant me. Who may you
be, wandering in this vast expanse of waters? Do narrate this
to me completely. Whoever you are, I do obeisance to you."
He told me: U1 am Mahadeva, Brahma and Visnu. О dear
one, don’t you understand that the entire universe has been
annihilated (or taken within)? О great sage, I am the father
and mother of the universe as well as of yours. Seeing every
thing submerged in the great ocean, I was moved with sympa
thy. Hence I have come here in the guise of a bird. Why are
you getting agitated? Why do you wander like this in the great
ocean? Quickly come within the fold of my wings, О Brahmana,
so that you can rest."
10b-13. On being told thus by that Lord, О king, I en
sconced myself within his wings and began wandering in the
water. At the end of even a thousand Yugas I was not tired and
I continued to be in the middle of the ocean. Then, О virtuous
king, I suddenly heard in all the quarters an excellent, mys
terious sound mixed with the sound of anklets. All of a sudden
the entire mass of water in the ocean shrank in size. ’What
could this be?* Thinking thus I looked in every direction.
14-22. Tea girls from all the quarters came to the ocean.
They were clad In gorgeous garments and bedecked with anklets
28 Skanda Parana
m
and other ornaments. One of them had the lustre resembling

that of the moon. Another had the radiance of the sun. A
certain girl had the lustre of a mass of collyrium. One of the
maidens had the brilliance of a red lotus. They had different
forms. All of them were gentle and they were bedecked in
various ornaments. Those holy maidens worshipped the crane
with Arghya, Padya and garlands. The self-refulgent mountain
entered that immutable, very terrible bird of mountain-like
size. It became enlarged into thousands of Yojanas and hun
dreds of Yojanas. There was a distance of thirty thousand Yojanas
from the terrestrial zone.
Then the earthly zone assumed a divine refulgence abound
ing in five kinds of gems. There was a divine flight of stairs of
crystal rendered very charming with golden pillars. (The city
built there) extended to a thousand Yojanas. Twice that was
its length. It had a great many tanks and wells, palaces and
towers. Kalpa trees abounded in the place. It was decorated
with sixty flags.
In that beautiful, excellent city there was another beautiful
city embellished with various kinds of gems. The altar was
brilliant with flags and banners. The city was two hundred
Yojanas in length and a hundred Yojanas in width.
23-31. There was a very splendid river in the middle of
the city. It had meritorious waters and rocky banks studded
with gems. It was a great river. On its bank I saw a great Linga
too. It had the lustre of lightning and the Sun. All round, it
was set with blue sapphires. In some places it resembled fire.
In some other places it was smoke-coloured, yellow in some
places, red in other places and white elsewhere. The Linga of
diverse colours was very wonderful to behold. It was surrounded
by Brahma, Visnu, Indra and Sadhyas. It was surrounded by
Nandlsvara and other Gariadhyakâs, Indra and Adityas. I stared
at that great Linga of Isana alone.
Thereafter I saw Devas and Danavas with closed eyes lying
asleep all round it. They were bedecked in divine jewels and
ornaments.
Then after taking their holy bath in the waters of that river,
*
those highly esteemed, excellent, ten young maidens duly of

fered Arghya, Padya to the Linga along with that bird and
worshipped them with divine flowers. Like lightning vanishing
V.iii.8.82-48 29
behind a cluster of clouds, all those ladies disappeared within

that excellent city.
32-38. Neither the king of birds was there nor those women
nor the Devas. The Linga alone which was being worshipped
(by me?) remained there. I was surprised. On account of the
grief, I was fainting as it were. 1 thought everything was an
illusion created by Rudra. Then those girls emerged (from the
water) brightening the entire universe with the divine gar
ments and ornaments they were wearing, like lightning streaks
brightening a cluster of clouds. After adoring the Linga with
divine, golden lotuses those ladies of splendid countenances
and excellent ornaments soon entered the water.
In the other excellent city I repeatedly saw a divine (immor
tal) girl adoring Mahesvara. Thereupon I asked that beautiful
lotus-eyed girl: “Who may you be, О goddess staying in this city
worshipping Siva? Where have all those ladies gone? Where are
those leaders of Ganas? I do obeisance to you, О illustrious
Mahesvarl. О lady of holy rites! I wish to know this with your
favour. Take pity on me, О great goddess! О sinless one, do
tell me this.”
The Stri (lady) replied:

39-48. О Brahmana, how is it that I have been forgotten
by you? You had seen me in the previous Kalpa. Let there be
no forgetfulness on your part. I am the same Kalpavahini well-
known as Narmada; I was born of Rudra’s body. The girls seen
by you adoring Mahesvara, the girls who have brought you
along with the king of birds, О excellent sage, are the quarters.
Mahayogin Mahesvara has been brought here by these, Nandlsvara
and others from Sivapura, О Brahmana. The same deity, Mahadeva,
has established himself here in the form of a Linga. The preceptor
of the Suras and Asuras is being worshipped by Brahma, Visnu
and Indra. It is called Linga by the great sages conversant with
the Puranas, because the entire universe consisting of mobile
and immobile beings, becomes merged therein. Formerly, all
the groups of Devas were taken together and dissolved by the
Lord through Maya. They are not seen now. On being created
by the Self-bom Lord, they will be seen 'again. I am engaged
in adoring the Linga. My name is Narmada. I have been the
maid in attendance of Rudra for a period of a thousand Yugas.
30 Skanda Purdna
О eminent Brahmana, you have become immortal with his

favour. By worshipping Siva, you have become a Siddha equipped
with truth, straightforwardness and kindness.
After saying this the goddess vanished there itself.

49-55. The women, the Lord of Devas, Mahesvara in the
form of a Baka—all vanished. On hearing her words I got
down into the great river and took bath, with the recitation of
Mantras duly worshipping the Linga. But when I rose up from
the river I could not see the Linga or the river, О king. At that
time itself all the worlds were born and also the earth with all
forests. The same firmament became spangled with the stars,
moon and sun. As before, what was rendered unseen was seen
again. I mentally bowed down to the Lord and worshipped
Mahesvara.
It was thus that in the previous Baka Kalpa, this immutable
lady (Narmada) was seen by me. Narmada, the destroyer of the
great sins of human beings, (was seen by me). Hence this
esteemable (divine river) should always be resorted to by all
Brahmanas, Ksatriyas, Sudras, Vaisyas and others of righteous
nature if they wish to get piety increased. Those who devoutly
take their bath in the waters of Narmada even once and wor
ship Mahesvara get all their sins dissolved undoubtedly.
CHAPTER NINE
I
The Origin of Narmada

*
Sri Mdrkandeya said:

1-7. I shall recount to you another subsequent Yuganta (ending
of a Yuga). Listen.
Formerly when the world consisting of the mobile and im
mobile beings was burnt by the Suns, when everywhere the
rivers, lakes and oceans were completely dried up and de
stroyed, when the utterance of Va$a{ became non-existent among
men, when people began to transgress bounds of decorum, the
entire sky was filled with clouds of various forms shining with
V.iii.9.8-18 31
rainbows and the world was filled with floods of water. There
upon it formed a vast ocean-like water expanse. Lord Нага
kept the entire universe within his belly and went to sleep.
Supporting his own Prakrti that Lord of subjects, the Yogic
soul, entered the ocean and lay down for a period of a thou
sand Yugas.
All the sages beginning with Bhrgu and those beginning
with Sanaka, all those who reside in Brahmaloka saw the Bull-
emblemed Lord lying asleep along with his wife on a splen
didly pure couch covered with many sheets.
8-18. That lady is omniformed. Mahesvara is also omniformed.
I saw the immutable Lord who closely embraced her and lay
asleep. At the foot of the Lord I saw that dark-complexioned
girl characterised by lotuses, with well-shaped buttocks, mas
saging the feet of the Lord. That Syama (Dark-complexioned
one) was clad in pure, spotless garments. She had a python for
the sacred thread. Her eyes resembled the petals of a lotus.
She was bedecked in all sorts of ornaments. This knowledge
able Narmada of excellent complexion serves and attends upon
the sleeping Lord of the chiefs of Devas for the entire period
of a thousand Yugas. *
Brahma, the great Lord too, eulogizes the immutable Sankara

along with his mental sons, Bhrgu and others, by means of the
four Vedas held by him, О king. With great devotion they
*
eulogized Sambhu free from ailments. With the Mantras origi

nating from Isvara, they continued the eulogy of the Lord of
Devas there. All of a sudden, all those four Srutis got sub
merged into the sea. With the Vedas got lost thus, the Lord
(Brahma) became enveloped with the darkness of ignorance.
He approached Lord Isana who was asleep and began to wake
him up. “О Нага, О tawny-eyed one, get up, О Mahadeva, О
Mahesvara. All my Vedas have been taken Away. Hence I am
attempting to eulogize (you). The entire universe consisting of
the mobile and immobile beings, whether divine or non-divine
had been pervaded by the Vedas. It is due to them that I could
remember the past and the present and performed the duty
of creation. Without them I feel isolated. I am no better than
a dumb, blind and senseless one, always. Without them there
is no hope of any movement, vigour, strength or ardour. О
32 Skanda Purdna
Lord of the chiefs of Devas, I cannot recollect anything with

out them.
19-28. It behoves you, О Lord of the chiefs of Devas, to
give them (back) to me quickly. The entire universe consisting
of the mobile and immobile beings is insentient, blind and*
deaf. О Lord of Suras, the fourteen worlds do not shine. Deprived
of the Vedas, О Lord of Suras, I have become deficient in
vigour and vitality. Hence I bow down (ardently). Whatever
there is, whether mobile or immobile, is entirely born of the
Vedas. О preceptor of the universe, the entire range of scrip
tural texts shines well only as long as the eternal treasure of
the Vedas has not been removed. By keeping up and holding
steadfast to the Vedas one can quell all sins as in the case of
the darkness that is destroyed by the rising sun.
The eternal Brahman is the subtle mystery in the Vedas. О
Lord, I used to know it as seated in the heart. It has gone now
ф
due to the roar of the Vedas. О Sankara, I was reciting the

Vedas before you to-day. All of a sudden, those Vedas have
gone away. О Lord, I shall not be in a position to create the
earth. All of them (the Vedas) have entered the ocean in
front. They are being requested for by me. Let them stay in
my memory. О Sarva, this daughter of wide eyes knows every
thing. О Bhava, no one else is like her. She has been in existence
for a thousand Yugas. This illustrious sage Markanda is the
most excellent one among intelligent ones. О Mahadeva, he
attends upon you in every Kalpa. He performs excellent Vratas
for the sake of the welfare of the three worlds.”
29-39. On being told thus by Brahma Paramesthin, the
Lord of Devas spoke to Narmada, the most excellent one among
rivers, in sweet and smooth words: uO blessed one, tell Brahma
what he is asking for? By whom have all the Vedas of Brahma,
the preceptor of the universe, been taken away?” On being
told thus by Rudra, the fawn-eyed one said: mO Mahesvara,
while you were asleep, Brahma was reciting the Vedas. In this
terrible expanse of water, two terrible Danavas, Madhu and
Kaitabha, spotted out a vulnerable point. These two Asuras
were already born in th£ previous Kalpa. They could not be
defeated by Suras. О Mahadeva, formerly it was you who had
created thefti. Hence they were invincible to Suras and Asuras.
They had all the glory and fortune, 'they became subtle like
V.iii.9.40-50 53
wind. They snatched off all the Vedas even as the Grandfather
was reciting them. Thereafter they entered the great ocean.w|
On hearing these words of Amrta that highly refulgent one
remembered the Conch-discus-club-bearing Lord of Devas*. О
great king, that excellent Sura, the Lord capable of bringing
about the death of the Danavas, the Lord adored by all the
deities, came to the surface of the earth. The Lord then as
sumed the form of a fish and stirred up the ocean. There the
Lord saw the Vedas kept in Patala. The Slayer of Madhu saw
the two Daityas of great vigour and vitality. By means of his
power he slew the two mighty-armed Daityas of great vigour
and terrific strength. The Lord of the cosmos bedecked by the
discus brought the Vedas kept hidden there in water and handed
them to the Four-faced Lord.
40-50. Thereafter, having regained the Vedas Lord Pitamaha
became delighted. He again began the creation of the entire
universe consisting of the mobile and immobile beings. The
maid in attendance of Rudra, the meritorious divine river, the
sanctifier of all living beings, diverted her water there.
Thereupon Devas and sages, with penance as their sole asset,
began with highly delighted mind the worship of the Three
eyed Lord on her banks. The single form of Mahesa became
foF another reason triple arid began to function in the forms
of Brahma, Visnu and Isvara.
* • •
Those who are deluded enough to emphasize absolute dis

tinction among these are of sinful activities. How can they have
piety and spiritual fulfilment?
Jn the same manner these three rivers born of Rudra are
one and the same in the different forms of Garig£, Reva and
Sarasvatl. Gariga is the form of Visnu and is conducive to the
destruction of all sins. Narmada originating from the body of
Rudra is also like that. The form of Brahma, Sarasvatl, is well
known in all the three worlds. The divine form of the goddess1
1. The role of Narmada as the reporter of Veda-enatchers, Madhu and Kaifabha,

to Siva who was lying asleep on the ocean o f cosmic waters is m eant for
the glorification o f Narmada and Siva. BhP, Mbh and o th er P nrigas do
not attribute this (VifQu’s) role to Siva.
2. The credit o f killing Madhu and Kaifabha and restoration o f the Vedas
is n o t denied-to Viwu. But it is said that he was com m anded to do so
by Siva. This i s a Saivite twist to the episode.
34 Skanda Parana
can go wherever she desires. She stands for the richness (i.e.
powers) of speech.
Narmada is specially greatest and most auspicious form di
vinely bestowed with the power of going wherever she pleased.
Everywhere she is adored by Suras. She is remembered as the
subtlest of all subtle forms pervading all living beings. This is
the immortal, everlasting, excellent flight of stairs leading to
heaven (Svarga). She was created by Rudra as the redeemer
of people from the ocean of worldly existence.
51-56. Those who drink the water of this river become
liberated from the mass of great sins. They leave off the state
of mundane existence that existed without beginning and attain
the pure and permanent salvation.
As is Ganga, so is Reva and Sarasvati too is so. The merit
acquired from holy bath, visiting and meditation is mentioned
as equal. Due to the boon granted, the blessed one (Narmada)
is mentioned as superior by learned men. By the mercy (of the
Lord) she does not get defunct. If she is approached (the
devotee is liberated). Hence people are liberated from sins by
due performance of holy ablution and other auspicious rites,
if they bow down to the Three-eyed Lord on Narmada, О
excellent king. Since this great river has originated from the
limbs of Uma and Rudra, she has become highly meritorious
and she takes the devotees to Svarga.
He who listens to the activity of the divine river (after getting
detached from the body of the excellent Isana) goes to Rudra,
being sung about loudly by Gandharvas and Yaksas.
CHAPTER TEN
The Benefits of Bath in Narmada
Yudhifthira said:
1-12. О excellent Brahmana, in which Kalpa was this highly
е$ГёётаЫе Narmada divided by all the noble-aouled sages en
dowed with the power of penance? Narrate this in detail, О
most excellent one among eloquent persons.
What calamities have the people to face at the end of the
V .iii.l0.13-20a 35
Kalpa? О Sir, describe the arrangement as existed in the last

Kalpa? О sinless one, how was this in the earlier Kalpa that
preceded it?
On being requested thus in the midst of the assembly, Markanda

spoke these words:
Магкапфеуа said:
I shall narrate (it). Let this be listened to by all. This story
has been successively heard from the earlier days. This is the
special story of the the great Kalpa beyond this one, when
Kala (Time, god of destruction) was terrible and hideous, caus
ing the destruction of the worlds. Even in that highly terrible
situation, this (river) did not die. Hence she was divided by the
delighted (sages). Listen to that story. In the three days of
Pitamaha, when the Yuga was about to come to an end, the
mental sons of Brahma, excellent persons like Brahma himself,
viz. Sanaka and other noble souls, and those who were called
Vaimanika Gan as (groups of people moving about in aerial
chariots), the Guardians of the quarters, Yama, Indra, Varuna
and others—all these remained awaiting Kala (god of death).
They were interested in the events of the world. Then', when
the Kalpa came to a close, they had excellent knowledge that
the life span of everyone comes to a close in accordance with
the nature of the Yuga. They then left Bhurloka (earth) and
came to Bhuvah world. Then they gradually (moved) to Svarloka,
Mahah, Jana and Tapas Lokas (regions). After all the other
Lokas, they resorted to the excellent Satyaloka. For a period
of a thousand Yugas, they remained in Satyaloka, accompanied
by their sons and grandsons till the Cosmos was created again.
13-20a. Such of those sons of Brahma as do not exist at the
beginning of the Kalpa, leave off the three worlds and remain
without any supporting base. The Brahmanas who were with
them and the ascetics as well, Yak$as, Raksasas, Pisacas, the
other Vaimanika Ganas, the highly esteemable sages, the dif
ferent kinds of Varnas —all these undergo suffering on the
earth along with others dwelling on the surface.
A great drought extending to a hundred years happened to
befall them. It «was extremely terrible, bringing about the de
struction of the worlds, causing trees and creepers also to perish.
36 Skanda Parana
*
It brought about a great agitation in all the three worlds and

dried up the seven oceans. All the people were overpowered
by hunger. They began to wander in all the ten quarters. In
their miserable condition, they sustained themselves with fruits
and roots and bulbous roots. The rivers, wells, oceans and
sacred TIrthas as well were resorted to. These too—all the
oceans and rivers, got dried up. Thereat living beings of very
poor intrinsic strength got perished at the outset, being de
prived of a great quantity of water.
20b-27a. When the rivers and oceans got destroyed, sixty
thousand sages living in Kuruksetra, Vaikhanasa Brahmanas,
Dantolukhalins (who just bit grains with their teeth making
them their threshing and pounding rods), ascetics who lived
in secret caves of Himacala —all these ascetics who were dis
tressed due to hunger and thirst approached me. With palms
joined together in veneration all said: mO great sage, we are
in anguish. О Brahmana, the whole universe consisting of rivers,
oceans and mountains has completely dried up. Where will we
all go together until the times change? О eminent Brahmana,
you are long-lived. You did not die even at the close of the
Yuga. Everything of the past, future and present is retained in
your heart (memory). Hence you know everything. О Brahmana
of great holy rites, do tell us. How long will we have to spend,
О highly esteemable sage of good Vratas? All the mobile and
immobile beings are distressed on being assailed by drought.
Save us from utter annihilation, О highly esteemable one."
27b-33a Thereupon, I mentally pondered and spoke thus
urging those Brahmanas: "All of you leave this Kuruksetra along
with your wives and sons. Leaving this northern quarter, let us
go to the excellent southern region, abounding in towns, vil
lages and milkmen's colonies, and beautified by cities and met
ropolitan areas. Let us go to the banks of Narmada resorted
to by many Siddhas. Let us see that highly meritorious (river)
■ _^
born of Rudra's limbs, conducive to the destruction of all sins,

the highly esteemable one surrounded by Nyagrodha trees.
Her waters have ripples and whirlpools; she abounds in frogs
and fish. The chirping sound of different kinds of birds rever
berates. Crores of sages resort to her. She is ardently attended
upon by the devotees of Mahesvara, Sankhyas and Siddhas. We
are afraid of droughts but on both of her banks we shall build
V .iii.l0.3Sb-52 37
our hermitages without difficulty. We can successfully perform

holy rites."
33b-36. On being told thus they came to the banks of Narmada
accompanied by their followers. They settled there without any
fear from anywhere. They remembered the Common difficul
ties at the beginning of a Kalpa. They came to the banks of
Narmada at the very beginning of Kali Yuga.
Then for a complete period of a hundred divine, years they
stayed on the banks of Reva. О king, I witnessed the miracle
of the stay of the sages there for a period of thirty-si* thousand
human years.
37-52. When (the other parts of) the world were assailed
by drought, when the mobile and immobile beings became
dried up, when all the reckonings of the beginning of the Yuga
had been changed, when there was loss of consciousness fol
lowed by a hue and cry, when the classification of the four
Varnas became extinct, when the.order of Balis (oblations)
and Homos became defunct, when the utterance of the phrases
Svaha and Vasaf ceased, when *the purity of personal cleanli
ness and good conduct was no longer maintained, then this
excellent river alone was resorted to by crores of sages. No
other river was as beautiful as this in all the three worlds, О
king. This region with the meritorious water shone like the city
of Amaravati of Indra. The divine river Narmada shone like
Ganga in Svarga.
The temples and shrines were splendid and the hermitages
were well-planned. There were as many shrines adorning both
the banks as there were trees and mountains up to the spot
where she meets the oc;ean. When Agnihotras were performed,
the sacrificial offerings and the smoke issuing forth gave the
region around Narmada the appearance of a night daring rainy
season.
Shining splendid with the adorations and consecrations in
the many shrines, the area with many rivers blazed like the
cities of Indra and of Bhaskara.
Some performed austerities in the midst of five fires. Some
performed Agnihotras. Some of them were engaged in austere
penance and they took in (inhaled) the columns of smoke.
Some were engaged in Atmayajna (meditation on the self).
Others were engaged in devotional practices. Some followed
the Vai?Qava tenets and others the Saiva observances o f vows.
38 Skanda P u rin a
In taking food also, they had varieties: Intake of food once

in a day, once in two days, once in six days etc. Some practised
Candrayana; some Krcchra and some Atikrcchra. Thus they
worshipped Lord Sankara and Lord Kesava by means of these
and similar kinds of austerities elaborately practised on the
banks of Narmada.
They worshipped the great Lord as a single entity or in
different forms. In the extremely terrible Kali Yuga, they at
tained excellent Siddhi. Lord Isa granted Siddhis to the differ
ent devotees in accordance with the nature of their devotion,
extent of knowledge and the aspect of the deity adored with
devotion. In accordance with the natural urge they attained
Siddhi and got dissolved (in the deity?).
Those people who resort to different deities, wallow in the
ocean of worldly existence. They are persons who leave the
great tree of Isana and cling to the branches. They come back
to the world and are born frequently. In the course of the four
Yugas, they wander successively in various kinds of births as
Devas, immobile beings etc.
53-61. Re-birth, off to Svarga and down to the terrible Raurava—
that will be their lot. On the other hand, those who devoutly
worship Bhava, Lord Isana, on the banks of Narmada, are not
born again. Some of those who had been adoring till their
death had attained the greatest goal; some in twelve years;
other ascetics in six years; some in three years; some in a single
year. Some have become Siddhas in six months and others in
three months. These sages had resorted to the Lord and Narmada
of great renown. After cutting off all the defects of the worldly
existence, they have attained the eternal Brahman.
Thus in Kali *Age, hundreds and thousands of sages have
resorted to the banks of Narmada and merged into Rudra.
Those Brahmanas who resort to the banks of Narmada and put
in effort to perform the Saiva Vrata, devoutly take their holy
bath thrice a day and adore the Lord, attain Siva. Or those who
constantly remember Nar§yana along with meditations, adora
tions, Japas and Mahavratas cross to the other shore of the
ocean of worldly existence like royal swans with* their white
wings well-washed.
It is the truth. It is the truth. Again it is the truth. It is being
proclaimed with raised hands. This has been excellently decided
and concluded that Nirtyaîa should be meditated upon always.
V.iii.10.62-75 39
62-68. He who conquers his self, О king, resides for a

month or a fortnight resorting to Reva and worships Нага,
becomes a man of great esteem. He shall become identical
with the Pinaka-bearing Lord of Devas.
Even worms, insects and ants that die in the waters of Narmada,
V
attain divine forms. They are born in noble families living for
a hundred years engaged in pious rites.
Those trees whose roots have been eroded by the great
waves and rapid currents and fall down in due course, get their
sins destroyed through the waters of Narmada. They shine
refulgendy and proceed to heaven.
Even senseless, deaf and mute ones having no vested inter
ests and ardent desires or those who earnestly desire things,
when they die on the banks of Reva, do go to heaven. Why
should one doubt then about the Brahmanas endowed with
emotional fervour with Bhava as their object of worship?
The devotees who perform the worship of Siva and direct
their mental feelings towards Kesava and get their bodies purified
by the waters of Reva, do attain, on being liberated from their
bodies, that goal which those others who subject their limbs
to desiccation through monthly fasts do not attain.
Those who resort to the banks of Narmada and adore Siva
of immutable splendour or Narayana with mental purity, do
not taste the breast-milk of mothers again. There are other
great sages who resort to the banks of Narmada eulogized with
hymns by Devas, and sustain themselves through grains of NIvara,
Syamaka, Yava, Inguda etc.; they do not meet with death.
69-75. Those who approach the banks of the divine river
and get themselves truly purified by the worship of the Lord
thrice a day, do not lie down again within the belly of a young
woman with faeces, urine, skin, bones and veins as their pillows.
Of what avail to them are the many kinds of sacrifices and
Dana or the entire range of excellent Tirthas resorted to by
them? They resort to the northern or southern banks of Narmadi
traversed previously by Rudra himself. Those men who do not
resort to Reva who originated from Rudra’s body and who
functions like a flight of stairs unto heaven, have been cheated,
are lame, sluggish and blind and are on a par with* brutes.
The emineqj, Brahmanas who never wish to see Kaliyuga
again shall approach the banks of Narmada, eschew associa-
40 Skanda Parana*
tion with all the others and worship Sarva. In spite of being
overwhelmed by innumerable obstacles (hose who never leave
the banks of Narmada are worthy of being honoured: They
should be venerated by all the people. They do what is ben
eficial to all the people.
Bhrgu, Atri, Gargeya, Vasis(ha and Kanka along with hun
dreds of other persons have taken bath in the waters (of this
river), have attained the greatest of Siddhis and have gone to
the worlds of Maruts (Devas), not to others.
Those who are always pure in their inner thoughts and read
this holy and highly meritorious narrative that yields wisdom,
are really men of great esteem. They attain the greatest goal.
Indeed the statement of Rudra himself is a valid testimony
thereof.
CHAPTER ELEVEN
The Greatness of Narmada
Yudhi$thira said:
1-6. It is pleasantly wonderful that this river is very signifi
cant and highly meritorious as she has not been destroyed at
the end of the Yuga. Hence she is the worthiest of being re
sorted to by leading sages eagerly interested in meditation,
adoration and holy bath.
The sages earnest in pious rites attained salvation by resort
ing to that river.- I understand from your statement that the
rules and observances based on the Vedic passages and evolved
by the sages, are conducive to the attainment of salvation. The
different kinds of observances along with the adoration of the
Lord of Devas, enable them to become liberated from the
defects of Kali. They may be liberated in twelve, ten, eight, six,
four or three years or even months. Undoubtedly one who
adores Brahma, the most excellent one of Suras, or'Kesava, the
preceptor of the universe, cîspels all sins. Mention all these in
detail, О sinless one. All the creatures are deeply immersed in
the dense mire of worldly existence. How do they attain Svarga?
This is my doubt. Do clarify it.
V .iii.l 1.7-19 41
0

7-13. After a number of births human state is obtained.
With great difficulty devotion to SaAkara is generated. This
attainment is rendered possible through Tlrthas, Danas, fasts,
Yajnas, adorations of Devas and Brahmanas and through great
faith, О king. Hence faith has to be maintained by men fond
of pious rites. Isvara is also attainable by Sraddha (faith). Hence
faith is considered specially significant. Otherwise, if it is devoid
of Sraddha, everything is fruitless, О descendant of Bharata.
Hence one should resort to devotion to Rudra Parame$thin.
Only the life of those is fruitful who have unswerving devotion.
Bhakti (devotion) is of three kinds, namely Sattviki, Rajas! and
Tamas! and the benefit derived by all the people is also of
three kinds. Men are reborn again and again as a result of
their Karmas. After hundreds of births, wise worshippers of the
deities obtain devotion to the three deities when sinful Karmas
are destroyed.
14-19. Through (the kindness of) Isana, salvation is ob
tained thereafter without any doubt. Those excellent Brahmanas
who resort to the banks of Narmada and follow the path of the
Vedas, attain the greatest goal undoubtedly. Those excellent
Brahmanas who resort to the banks of Narmada, who ardently
follow the path prescribed in the three Vedas reach the high
est goal. Those people who are of concentrated minds and
who ardently worship the immutable Siva attain spiritual progress
quickly.
Embodied beings attain spiritual progress after lapse of a
great deal of time in places other than the banks of Narmada,
but here the spiritual progress is attained quickly. Men con
versant with Sankhya (path of knowledge) attain Siddhi in six
years. Vaisnavas richly endowed with knowledge, also achieve.
progress before that. Like rivers joining the ocean, all those
who know and practise Yoga become unified in the Mahesvara
Yoga at the end of the Kalpa.
Of all the Yogas Mahesvara Yoga is the most excellent Resorting
to it, even those of sinful origins cease to have rebirths by
adoring Siva on the banks of the river.
This type, of progress is very difficult to accomplish. It de
stroys all sins.*By resorting to Reva all creatures are liberated
quickly.
42 Skanda Parana
»
20. Even if they belong to sinful species, by worshipping

Siva on the banks of Narmada they are not born again in (any
of) the species.
21. This goal is difficult to attain. She destroys all sins.
Beings get liberated from Samsara 'after resorting to Reva.
22. Hence one should as a habit take the holy bath and
smear oneself with holy ash. By approaching the banks of Narmada,
one shall quickly attain Siddhi.
23-32. A man who calmly and respectfully adores the Linga
thrice a day, shall become freed from all ailments and attain
the greatest goal.
Even if he be a sinner, he will attain Siddhi in six months.
Those who have great purity of mind attain Siddhi in three
months.
Just as snow touched by rays of the Sun breaks into frag
ments and vanishes from the top of a mountain, so also sin
when touched by the splendid particles of holy ash gets de
stroyed.
Those Brahmanas devoted to Rudra who are sprinkled with
holy ash charged with the Mantra Sadyojata} etc. shine like the
Sun without impurities.
Just as serpents afraid of Garuda, perish, so also the sins
when sprinkled with ash, perish.
Those who smear themselves with the holy ash sanctified by
the waters of Narmada, are immediately rid of masses of sins.
There is no doubt about it.
Those who observe Pasupata Vrata devoutly in the manner
enjoined without eating Sudra food attain the greatest goal.
Brahmana’s food is (regarded as) Amrta (Nectar); Ksatriya’s
food is remembered as milk; Vaisya’s food is mere food, and
Sudra's food is proclaimed as blood.
Those excellent Br&hmanas who get nourished with Sudra*s
food and juice and later die, become deprived of Tapas and
knowledge and are born as crows and vultures.
The following are the sources of the Mantras:

i) agnimile purohitam (RV I. 1.1.)
Ц) ifetvo (KS 3-6).
iii) agna ayahi intaye (RV VI. 16.10).
iv) ianno devl аЬНЩауе (RV X.9.4).
V.iii.11.33-50 43
Sinful action of men remains based on their food. If one

takes anyone’s food, he takes the latter’s sin too.
0 •
33-40. Sankara has declared that, more particularly so, in

the case of those who are unsteady in the performance of
austerities despite the fact that they have resorted to the holy
rites of ascetics. Undoubtedly they go to Naraksi.
Brahman as of this type, if they are well established in Pasupatya
Vrata, do undoubtedly burn the great mass of sins.
This has been urged by Sruti that those who associate with
a cheat and are afflicted by avariciousness should not be talked,
to or associated with (accommodated in the party of the good).
People are ruined due to the faults committed by their parents;
others are ruined as a result of their own actions; and still
others are ruined due to vanity born of knowledge and egotism.
Those who have been excluded through the orders of the
0
Smrtis but still adhere to Sankara’s pious rite, undergo suffer

ings, hut in due course they attain the greatest goal.
Fools, men who have no faith, those with increasing hypoc
risy, wicked souls and those who glorify a bad doctrine do not
attain Siddhi.
Those who adhere to Sankara Vrata and are highly fortu
nate in practising the rites of Tirtha, are born undoubtedly in
base wombs, if they are avaricious.
Evil action is not quelled by Tirthas and Danas. But sins
committed due to inadvertence or ignorance become dissolved.
41-50. After knowing this, all Brahmanas should act in
accordance with the injunctions (of religion). They must fre
quently recite in a low voice the great Brahman (the Vedic
passages). He who recites the passages connected with Lord
Virupak$a (Siva) of the highest form and also the Rudra Mantras
sees Isana directly within six months if he avoids undue attach
ment (to the world). He who has perfect self-control and recites
the Samhitas ten times on the banks of Narmada shall be
liberated from all sins.
He who reads the Purana Samhita whether pertaining to
Siva or Visnu, before a Sivalinga on the banks of Narmada
becomes identical with Siva. Until the destruction of all living
beings, he is honoured in Svargaloka.
This Nandigita was formerly uttered by Nandin ,in order to
dispel the sufferings of worldly existence.
44 Skanda P u rin a»
He uttered this in a Siva shrine in the assembly of celestial

sages, Siddhas and Gandharvas. Listen to this splendid Nandigita,
О king, with full concentration of mind. It is meritorious. It
gives heavenly pleasures and salvation. It destroys the fear of
worldly existence.
“O people distressed at every step by worldly sufferings, if
you wish to avoid the deep abyss of worldly existence, О people
bound with different kinds of bonds of Karmas perpetrated by
yourselves, listen for the sake of your own happiness to this
beneficial thing recounted by me.
О Sakra, do not go along the crooked path. О Yama, do not
torture me. О Pracetas (Varuna), subdue your own mind. О
Vittapa (Kubera), eschew avariciousness.
If you are sick and disgusted with the tossings and upheavals
of the waves of the ocean of worldly existence, distribute your
entire wealth among the distressed and helpless people and
also the people of distinguished characteristics.
51-60. The Pinaka-wielding holy Lord protects the man
who is disgusted with birth, is afraid of death and is over
whelmed by lust etc., but who does not slip from Yama (re
strain ts),.Niyama (observances) etc.
О Kfnasa (god of death), do not be arrogant. If you inflict
* +
injury on a creature that has sought refuge in Sarva (Siva), you

will be laughed at. That alone will be your refuge.
What can cause fear unto men devoted to Siva and Visnu? • ■
The terrible Kala is but a child. Who is Mrtyu (god of death)?

Who is base Yama? (They are negligible.)
Unto the creature distressed by the burden of mundane
existence (but) habitually residing on the banks of Reva, Bharga
and Bhagavan (Vi$nu) are destroyers of the fear from worldly
existence.
О pitiable fellow, if you wish for (spiritual) knowledge and
salvation, resort to Siva, meditate upon Siva, eulogize Siva,
worship Siva and bow down to Siva. Recite the scriptural text
of Panc&nana (Pasupata Path); perform the Japa of the five-
lettered Mantra (namah sivaya). Meditate on the Tattvas con
sisting of five; worship the great Pancanana (Siva).
Of what account are those series of rites which have been
differentiated due to diversity of nature, if the glorious Pancanana,
Siva, is served exclusively?
V .iii.l 1.61-70 45
Of what avail are the confident, maddening, trumpeting

sounds of the elephant of worldly existence, if Lord Paficanana
(Siva; a lion) is resorted to with the positive fragrance of faith
and devotion? О foolish, deluded one, why do you grieve after
seeing the futility of Karmas? Perform the Japa of Bhlma (the
terrible one), the consort of Bhavani, the destroyer of fear.
О deluded one, resort to Bharga, the Lord of Suras, the
bestower of heavenly pleasures and salvation—Bharga who has
his abode on the banks of Narmada and who is the cause of
the destruction of numerous miseries.
61-70. О deluded one, why do you go to distant quarters
like a mad person (or) like one devoid of any feelings, after
abandoning Reva worthy of being attended upon by even the
celestial river, and where Lord Нага and Lord Hari are sta
tioned on her banks?
Resort to the meritorious waters of Reva; worship the eter
nal Rudra; perform the Japa of the five-lettered Mantra (namah
sivaya) and go to the desired region.
Why torture your own body by pursuing innumerable means
of Moksa? Resort to Reva. After attaining Siva the greatest
region is easily achievable.”
What Nandin sang in the presence of Siva in this manner
after going to Kailasa and meeting the Guardians of the Quar
ters, has been recounted to you now.
Mdrkandeya said:
He who always protects pious rites and is devoted to the holy
bath and Dana after reaching the banks of Narmada is rid of
all sins.
One may recite all the Vedas for a hundred years disregard
ing the injunctions or perform the Japa of Mrtyulahgala
(Mrtyunjaya) Mantra, namely tryambakam yajamahe, etc. (RV
VII.59.12). This may equal the other or may be even superior
to it in Gunas (merits).
Just as a person who is not pure either in Bija (semen i.e.
Father) or in Yoni (mother) does not obtain (the benefit of)
Rudra Mantra, so also Lahgala (Mrtyunjaya Mantra) does not
stand by (save) the person bereft of life span.
A person o f great self-control who performs the Japa of
46 Skanda Purana
m
Gayatri is superior in good qualities. Stationing himself on the

bainks of Narmada, he who recites Mantras beginning with
(1) agnimile, (2) isetvo, (3) agna ayahi and (4) sanno devt9 is rid
of sins.
One would perform Brahma Yajna. One who always per
forms, with concentration, the Japa of the Vedas along with
the Angas and Upangas, does not obtain that benefit which a
man of self-control obtains by the Japa of Gayatri.
71-80. A Brahmana equipped with the (knowledge of) Veda
is rid of all sins by performing once the Japa of Rudradhydya.
He goes to Visnuloka.
By performing Japa of another Samsthana, Siikta or Aranyaka
one is rid of all sins and goes to Visnuloka.
Whatever Japa is performed and whatever Dana is offered, if
done so on the banks of Narmada, shall become everlasting.
Those who always resort to Narmada with Vratas of this sort go
to the Vai$nava region or the immutable Saiva region after death.
Some men go to Satyaloka and others go to Siiryaloka. There
they remain surrounded by groups of heavenly damsels till all
the living beings are annihilated. While this was the situation
in this world, О great king, ten crores of sages, original inhab
itants of Kuruksetra, resorted to the banks of Narmada along
with me, О blessed one. They had their diet restricted to fruits
and roots and they continued to adore Siva.
The period of time extended to a hundred divine years
which according to human reckoning comes to thirty-six thousand
(years).
When the Sandhya period elapsed, О excellent king, the
remainder stood at a hundred years of human reckoning. Then
there was a drought that destroyed all people, whereby everything
met terrible destruction.
81-90. . Due to the power of those sages who had mastered
the Vedas and attained Siddhi earlier, Lord Indra, the slayer
of Bala and Vftra, showered rain.
All round there was the downpour with profuse supply of
water. As a result of the rain, their sustenance became possible.
A long period of time was spent by those desirous of great
Siddhi (sustaining themselves) with Syamaka, IAguda, Bilva and
other things growing on the banks of Narmada.
Again when there was the advent of the closing period of
V .iii.l 1.91-96 47
the Yuga and only a small part of Kali Yuga remained, all the
mobile and immobile beings became entirely dried up.
The entire surface of the earth became denuded of trees,
medicinal herbs and hedges, grasses and creepers too, as it was
affected by drought.
Thereupon thousands of those sages became distressed due
to hunger and thirst. As befitting the nature of the Yuga, О
king, they became bereft of Sattva (intrinsic strength).
When the end of the Yuga was imminent, when people ceased
to utter Svadha and perform Н ота, they were unable to de
cide: “What should be done? Where will we go? Who will be
our refuge?"
I told them repeatedly: “Do not be af.aid. Many such changes
of times have been witnessed by me."
I
They were brought to the banks of Narmada by me. “This

divine (river) alone is our refuge when the close of the Yuga
is imminent. О excellent Brahmanas, we do not have any other
refuge. This is the mother of all living beings, О excellent
Brahmanas. «
91-96. . It was by resorting to this great river that our grand

fathers and great-grandfathers and other forefathers—all of
them, went to heaven. v
Seven of my earlier grandfathers beginning with Bhrgu,

Dhaumrni, my wife, the highly virtuous lady of pure smiles,
Manasvati, my mother, Bhargavas, Angiras-s, Pulastya, Pulaha,
Vasistha, Atreya, Kasyapa and other highly glorious ones prac
tising vows and observances numbering hundreds of thousands
attained Siddhi here.
Hence this highly esteemable river should never be aban
doned. No other river is capable of giving the benefit of the
three worlds.
The residents of the banks of Narmada are rid immediately
of many Dvanivas (mutually conflicting things) and also the
great fear of hunger and thirst. Hence the excellent river should
be resorted to with all endeavour by those who desire great
welfare here in this world and hereafter.”
48 Skanda Purana
CHAPTER TWELVE
Eulogy of Narmada
0

1-6. On hearing this, О king, the sages became highly
delighted. With palms joined together in veneration the Brahmanas
began to eulogize Narmada.
“Obeisance to you, О divine river of meritorious waters. О
alligator-gaited one, obeisance. Obeisance to thee, the redeemer
from sins. Obeisance, О goddess of excellent countenance.
Obeisance to you, О splendid one, О reservoir of meritori
ous waters. О river of pure Sattva quality, served by Suras and
Siddhas, obeisance to you, the excellent one originating from
the limbs of Rudra.
Obeisance to you, О divine river, flowing towards the sea,
О auspicious one, О bestower of boons. Obeisance to you, О
bestower of the happiness of the two worlds (here and here
after), О sinless one to whom many groups of living beings
have resorted.
О excellent one among rivers, О remover of sins, О river
of diverse varieties, your limbs have been resorted to by Gandharvas,
Yaksas and Uragas; О eternal one, you have mercy on groups
of living beings; О bestower of salvation, О divine one, do what
is beneficial to us.
О divine one served and attended upon by big multitudes
of huge elephants, buffaloes and boars! You hive great waves
as garlands. О bestower of boons, О bestower of happiness, all
of us bow down to you. Release us from the bondage of the
(category) of Pasus.
7-15. Men wander through the various Narakas because they
are fettered with many kinds of inauspicious sins. But their
sufferings torment them only till they do not touch your waters
emerging from the waves set in motion by violent gusts of
winds. О lotus-faced one, you are the goal unto those who are
tortured by the fear of many series of miseries, who are envel
oped by many sins and overwhelmed by many Dvandvas (mu
tually opposing pairs e.g. pleasure—pain).
О divine river, there is no doubt about this that after attain-
V.iii.12.16-18 49
ing you all the rivers become sanctified and free from impu
rities. You grant freedom from fear to those who are distressed
due to miseries. You have been honoured by many excellent
and noble men.
The stones in you when touched by rays of the Moon and
the Sun, shall grant the greatest region. On being flooded with
your sacred waters, they attain great welfare and holiness. What
wonder can there be here?
Men wander through hells, become distressed with miseries
and their bodies become infested with sins only so long as they
do not resort to your waves and ripples set in motion by great
gusts of winds.
Mlecchas (barbarians), Pulindas (hunters) and Yatudhanas
m
(demons) who drink your meritorious water, О divine river,

become liberated from terrible fears, undoubtedly. What won
der is here!
All the lakes and rivers have become defunct in this terrible,
defiled Kali Yuga; but, you, О divine river, shine with the full
complement of water like Ganga in heaven, the pathway of the
constellations.
О excellent one, О giver of boons, we have waited so long.
Now, with your favour, we shall go to Rudra. Do grant u§ your
favour.
You are our goal like a mother or father who protects the
sons; protect us till the end of the Yuga. With your excellent
favour, we shall cross the adverse period when everything is
overwhelmed by a severe drought.”
16-18. The eminent Brahmanas who read this eulogy and
the quiescent men who listen to this attain Rudra by means of
a vehicle drawn by a bull. They shall be adorned with divine
*
garments too.
Those who read this prayer always after taking the holy bath
in the waters of Narmada, will ultimately be granted the purest
goal by this excellent river.
A devotee shall get up in the morning everyday and recite
this prayer. He may even recite it lying down on bed. He shall
be liberated from sins and becomes purified in body. He at
tains the abode of Mahesvara.
50 Skanda Purana
CHAPTER THIRTEEN
The Story of Twentyone Kalpas1

1-8. On being eulogized thus by the leading sages, the
divine, meritorious river thought thus: T shall grant excellent
boon unto all.'
Thereafter, on coming to know that they were asleep during
the night, the Divinity of sweet smiles appeared before every
sage in dream.
When it was midnight, she arose from the midst of the water
(in the guise of a woman) clad in clean garments and be
decked in divine garlands. She was a lady of excellent waist:
She had an umbrella raised aloft. She was adorned in rubies.
To each of them she severally said: "Do not be afraid. Do
reside near me banishing the fear arising from hunger etc."
After saying thus to those great sages in the course of dream,
the divine one entered her own waters and disappeared.
Later, in the morning, the sages joyously said to one an
other: "The Divinity was seen by me in such and such form in
the course of a dream. She was excellent to look at. Freedom
from fear has been granted to us (and its) fulfilment too ere
long. Undoubtedly the vision of Narmada is remarkable."
9-15 Another day, О king, they witnessed along with the
members of their family in the vicinity of their own hermitages
fishes of excellent form.
On seeing the fishes there, the great sages became struck
with wonder. Without being excited they worshipped the dei
ties with Havya and Kavya.
After obtaining shoals of fishes with the favour of the great
goddess, (hey sustained themselves day by day along with their
wives and sons.12 Still there were further shoals of fishes, on
seeing which they became struck with wonder,
There were the dead Pafhina variety of fishes with we 11-
1. This chapter gives a list oftwenty-one Kalpas (w 42-45). NarmadS survived
a# these Kalpas but М&гкац^еуа lived for seven Kalpas from М&уйга to
VSrgha (the present KalpajL
2. The sages do not observe strict vegetarianism. Probably fish was a staple
' food o f N orth Indian Br&hmanas then.
V .iii.l 3.16-31 51
nourished limbs. О Widhi$thira, at every threshold of the hermitages

of these ascetics, these fishes were seen dead.
Thereupon all the residents of the banks of Narmada be
came well-nourished and delighted. All the sages eschewed
every fear arising from hunger and thirst.
О leader of the descendants of Bharata, they stayed on
performing penances andjapa. Resorting to the banks of Narmada,
they worshipped the Pitrs and Devas.
16-23. With those excellent Brahmanas performing Japa
and penance for ever, the excellent river shone like the firma
ment with stars and planets.
Formerly Narmada, the bestower of piety, was duly demar
cated by numerous brilliant Brahmanas who had mastered the
Vedas. Narmadaj the bestower of welfare on men, was demar
cated by ten crores of sages residing oh the banks of Narmada,
the Divinity of well-defined limbs.
With resplendent sacred threads and rosary strings spread
on both the banks, О descendant of Bharata, the highly meritorious
Narmada proceeding towards the ocean shone remarkably.
There were several shrines with splendid Lihgas made of
sand and clay, with which the excellent river shone like the
night that shines by means of stars.
Propitiating the Suras and Pitrs thus, all those sages resided
on the banks of Narmada till the ultimate annihilation of all
living beings.
Thereafter, a little more than a hundred terrible years elapsed,
О descendant of Bharata. Then at midnight, a girl with reful
gence like that of a mass of lightning streaks rose up from the
water. She had a python serving as the Yajnopavita. She was
gentle in appearance yet. In hand she grasped a trident. She
spoke *to them then:
24-31. mO ye groups of sages, do come. I am never born
of a womb. Do merge unto me along with your sons and wives.
Thereby you will achieve Siddhi. I shall grant you the several
wishes each one has. I shall take you unto Visnu, Brahma,
Isana or any other excellent Sura. Indeed I am the bestower
of boons and am pleased. Be engrossed in Pran&yama (‘re
straint of breath’) and enter with concentration along with
your sons and wives. Leave off your hermitages. You must not
waste time. Pralaya is imminent. It is the annihilation of all
52 Skanda Purana
living beings. The Kalpa conflagration is extremely terrible. I

was the only one when there was the highly terrible destruc
tion of people. All the remaining rivers and all the seas have
become (dried up and) defunct. Due to the boon granted by
Mahesa, I am not annihilated. Sthanu, the Lord, is immortal,
the eternal Lord. )Vhat is it that he will not grant, О excellent
Brahmanas, if he is duly adored and prayed to?”
After saying this to the sages, Reva, that Divinity who had
grasped a trident with her hand and who had the python serv
ing as a sacred thread, entered the water.
32-39. On hearing her words their minds were overwhelmed
with wonder. All of them venerated me and repeatedly craved
for my pardon:
“While residing with your support we had uttered certain
things which may kindly be forgiven.”
All those highly fortunate ones abandoned their abodes along
with their kinsmen and disciples. They recited the Japa of the
sole imperishable Brahman (the single-syllabled OM) and meditated
on Mahesvara in their hearts. They took their holy ablution in
the waters sanctified through Mantras. After having success
fully performed their holy Vratas, they entered the waters of
Narmada like winged mountains (entering the sea)1. With Kusa
grass in their hands and holding the sacred fires, they bright
ened all the quarters.
О great king, I alone remained there after their departure.
I reached Amaresa and adored the river Narmada. The seven
Kalpas beginning with Mayura were experienced by me, Q
king, О descendant of Bharata, due to the favour of Vedhas
(god Brahma). I spent all those years along with Reva.
But ever since my birth till to-day, I do not know (the nature
of) her former existence. This Narmada is the Sakti of Sankara,
the Kala named Ila of Sambhu. She destroys all sins and re
deems people from worldly existence.
40-47. О son of Pandu, in the fourteen earlier Kalpas,
when I too was not bom, this (divine river) was happily present.
In those fourteen earlier Kalpas too Narmada never ceased to
exist. I shall recount theto as that Divinity narrated to me.
1. It appears that BrShmaoas living on the banks were washed away in the
flood o f NarmadS.
V.ui.14.1-10 53
The list of Kalpas:

Know that the first one is Kapila; the second one is Prajapatya.
Thereafter the following: Brahma, Saumya, Savitra, Barhaspatya,
Prabhasaka, Mahendra, Agnikalpa, Jayanta, Maruta, Vai?nava,
Bahuriipa and Jyauti?a is the fourteenth. These Kalpas which
I enumerated are those in which Narmada never ceased to be.
The fifteenth Kalpa is Мауйга; the sixteenth is Kaurma. Then
со,me the Kalpas: Baka, Matsya, Padma and Vafakilpa, О de
scendant of Bharata. The twenty-first current Kalpa- is Varaha.
These seven Kalpas were lived through by me along with Reva.
Thus the twenty-one Kalpas lived through by Narmada born
of Siva have been spoken by me in various ways.
О excellent king, they have been mentioned to you. What
more shall I tell you?
CHAPTER FOURTEEN
Kalardtri Annihilates the Universe

I
Yudhisthira asked:
Ш *
1-10. Then all those illustrious sages with austerities as their

asset went to the «highest world. What miracle did happen thereafter?
0
Sri Магкапфеуа replied:

After those residents of the banks of Narmada had gone,
there ensued the terrible annihilation causing the destruction
of all living beings.
By means of Rk, Yajuh and Sama passages, Brahma and
others eulogized Lord diva, the eternal great Lord seated on
the peak of Kailasa:
uO Lord, annihilate the universe along with Devas, Asuras
and human beings. The end of a thousand Yugas has arrived.
It is capable of destroying (them).
Adopting my form, all these visible worlds have b*een cre
ated by you. Assuming the form of Vi$nu these have been ■
sustained. The same form has become trichotomized as Brahmi,
54 Skanda PurdnaШ
Siva and Visnu for the purpose of creation, sustenance and

annihilation, О great Lord.”
On hearing these truthful words of VisnuParamesthin, the
*
great Lord Siva pierced through the Cosmic Egg, greater than
the greatest, beginning with Bhurloka and ending with Brahmaloka.
He was then accompanied by those two (Brahma and Visnu)
and Uma and all his retinue. Lord NTlalohita pierced through
the seven worlds and entered the beginningless divine region
of Siva along with them.
There was no wind there; there was no firmament there;
there was no fire; no surface of the ground where Sankara, the
Lord, was present along with Uma. There was no sun, no planets,
neither constellations nor the quarters.
11-22. There were no Guardians of Quarters, О excellent
king, nor even pleasure and pain. Wise men called it the region
of Brahman; they call it the region of Siva. Others call him Isa
and Ksetrajna (the immanent soul). Sankhyas praise him as
the primordial liberation (Adimoksa).
Some call it the pre-eminent Brahman. Some call him Sarva,
the age-old unborn Isana. Some call him single-formed; some,
many-formed, the first and Avyaya (the immutable one). It is
an entity having no colour, no name or lineage; the wise knowers
call it the fourth state ( Turyam Padam)
It is of the nature of Vijnana (perfect knowledge), the object
of meditation. It is the subtlest one resting in Atman, the most
excellent Isana, the greatest one.
Then all those three came up to Lord Isa and amalgamated
themselves into one form. They alone in their separate forms
protect the entire universe.
In the form of Rudra, the Lord causes the annihilation of
all living beings; in the form of Visnu he protects the worlds;
he is the cause of creation in the form of Brahma.
The great Lord becomes Kala on being united with Prakrti.
The multiformed, esteemable Prakrti abides at his side.
People conversant with it, who know the meanings of words,
call it Prakrti. It is Paramesvara who is the cause (of the dis
tinction between) Prakrti and Puru$a.
From him issued forth the entire universe, the mobile and
immobile beings. When the end of the Yuga arrives, it gets
merged into him.
V.iii.14.23-33 55
Everything marked by Bhaga and Linga is pervaded by

Paramesfhin: Visnu is in the form of Bhaga and Mahesvara is
in the form of Linga.
Vi$nu is remembered as Bhaga1because he shines (Bhati) in.
all the worlds and is sung about ( Giyate) in the worlds. He has
penetrated all the living beings in Bhuh and Bhuvar Loka.
He is said to be Visnu because of Visana (entrance). He is
the great Lord identical with all the Devas. The appellation
Bhaga is proclaimed due to Bhdsana (shining) and Gamana
(moving about).
23-33. Learned men know it as Linga2 because it is that
in which everything in the world beginning with Brahma and
ending with a blade of grass gets merged and unified.
Thereupon Mahadeva said to the goddess who was standing
nearby: “O splendid lady, do not delay. Annihilate the entire
universe. Eschew this gentle form, resplendent like the white
rays of the Moon. Assume a terrible form and annihilate the
mobile and immobile beings.
О lotus-eyed goddess, be surrounded by the terrible and
hideous groups of goblins and devour the entire world of liv
ing beings.
Thereafter I shall destroy the universe and make it flooded.
After converting everything into a vast expanse of water I shall
happily go to sleep along with you."
0
Sri Devi said:

О highly brilliant Lord, I would rather not annihilate this
universe. Having been its mother I would not devour it as it
is motionless and extremely distressed. Due to the innate womanly
nature, my heart melts with pity. О Lord of the universe, how
can I burn down this universe? Hence, О SaAkara, you yourself
do annihilate this universe.
On being spoken thus, Dhurjati Nilalohita became angry.

He rebuked the goddess Mahesvari with a gruff, hissing HUM
sound. With his eyes blazing with anger, he said thus: uOm hum
1. A popular etymology o f *Bhaga* and 'Vtftttf.'

2. A popular etymology o f the word 'Lihga*. This is accepted in Vtraiaiva
Texts.
56 Skanda P u rin a
phaf tvam sahnl О descendant of Bharata, on being slighted

with Humkara, the wide-eyed goddess of plump thighs and
hips became instantly hideous like Kalaratri (Nightmare). Pro
ducing hissing, gruff sounds of loud report, she made the ten
quarters reverberate. Like a lightning streak of excessive hid
eousness, she increased in size.
34-46. She was too dazzling to be seen, like a lightning
streak. She was swiftly moving as clusters of lightning streaks.
She was excited and enraged like the flames (streaks) of light
ning. Her eyes resembled the fiery lightning.
Her hairs were dishevelled and her eyes were wide; her neck
and her belly were lean. She was clad in the hide of a tiger
and a python served as the sacred thread. She was bedecked
with scorpions and lizands blazing like the mass of flames. In
height and magnitude she covered the three worlds. Her limbs
shone and the black serpents served as earrings. She kept a
stout stick of various colours raised aloft. She had covered
herself with the hide of a tiger. Causing the destruction of the
universe the highly terrible deity increased in size, licking the
corners of the mouth. She hissed making the sound Hum. She
opened her mouth wide making gruff sounds and causing
excitement unto the entire universe. The goblins following her
began to gambol and frisk. She took deep breaths exhibiting
her anger. Laughing boisterously, she distorted the nostrils.
Her eyes resembled a pit of fire. Making shrill sounds she
burned the entire universe.
Being burnt thus, Suras fell on the earth. So also did Yak§as,
Gandharvas and Kinnaras along with the great serpents. The
multitudes of Bhutas crying Haha and Hai-Hai fell down. They
tumbled down with loud lamentations and cries of distress.
The entire universe with all the three worlds became filled
with these howls and squeals. All the world became filled with
these falling, flying and blazing beings. The entire earth was
covered with the tumbling peaks of mountains making noise
like Catacafa (crackling sound). In that violent festival, she
heightened .the delight of Rudra.
Injuring and torturing the living beings, munching and 1
1. These are the "Seeds” o f Mantras (MantraJnjas) o f a destructive nature.
Using these Mantra-bijas, Sankara transform ed die m otherly Um£ into a
devouring ogress in o rd er to destroy the universe.
V.iii Л 4.47-66 57
crunching the immobile beings, she inhaled the odour arising

from the various things that were consumed by the fire. She
howled like a vixen.
In that violent destructive activity of annihilating the uni
verse, Candl became all the more ferocious with the face rendered
gory with streams of blood oozing out and the entire body
smeared with blood gushing in currents.
47-57. Hundreds of the Brahmanas, K$atriyas, Vaisyas and
others and the great sages beginning with Bhrgu who had
reached the Mahar Loka began to perish. Devas and Asuras
became terrified. So also Yaksas, Uragas and Raksasas. Some
of them entered Patala and got them concealed in the caves
and lakes.
That goddess pervaded all the quarters and stationed her
self like death personified. She had been engaged by the Lord
in that period of destruction of the Yuga.
Originally single, she transformed herself into nine and then
into ten forms. Bursting into boisterous laughter she assumed
sixty-four forms and then a hundred forms. Siva, the goddess,
became thousand-formed and then assumed millions and crores
of bodies. Her forms were numerous, her sizes were diverse
and she had innumerable weapons. Her movements were of
various sorts. At the behest of Siva the goddess assumed these
forms, О king. The groups of the followers of Mahesvara wielded
hideous weapons in the firmament in all the quarters checking
and restraining the fleeing beings. Armed with tridents and
Pattisas they wandered everywhere accompanying her.
Then some of the excessively fierce groups of Matrs in the
company of Vinayakas rose up in size and started the act of
annihilating the universe.
Thereupon her curved fang-like teeth resembling Kunda
flowers and the moon lengthened into thousands, ten thou
sands and billions of Yojanas. The rows of fangs and the nails
were sharp and rough. They ruthlessly scraped the sky and the
quarters and overspread the earth consisting of the seven
continents. The forests and the mountains were smashed to
smithereens when struck with those fangs. The rocks and boulders
crumbled into thousands of pieces.
58-66. Himavan, Hemakufa, Ni$adha, Gandham idana,
Malyavan, Nila» the great mountain Sveta» the centre of tyeru»
58 Skanda Purdna
Ilapitha, all the seven continents and the oceans and also the
mountain Lokaloka trembled and quivered, О excellent king.
Great trees became shattered on being hit with the curved
fangs resembling thunderbolt. Terrible evil portents overshad
owed the quarters around along with the stars, planets and
groups of beings moving about in aerial chariots. Surrounded
by thousands of vixen and the great Matrganas she wandered
over the entire universe at the conclusion of the Yuga.
They were whirling, shouting and howling. Some were thrashing
and some were blazing. All the ten quarters were pervaded by
the Pramathas. The extensive range of mountains became shattered.
The main entrance to the palatial buildings became broken.
Hairs and dry bones lay scattered in confusing masses. The
villages and cities stood razed to the ground by the conflagra
tion. Ashes lay in heaps above them. All the three worlds consisting
of the mobile and immobile beings were filled with the ashes
of the funeral pyres. Laments and loud cries o f Hdhd and
Ahdhd spread everywhere. This universe lay helpless and bereft
of refuge.
m
CHAPTER FIFTEEN
Turbulence of the Annihilation (Pralayd)

1-1 Oa. Then Kalaratri of blazing (very bright) eyes, sur
rounded by thousands of terrible Matrs indulged in the de
struction of the entire universe.
The fierce Mothers, the Saktis identical with (or pertaining
to) Brahma, Vi$nu and Siva, the Saktis of Vayu, Indra, Anala
(Fire), Rubera, Yama, Toyesa (Varuna), Skanda, Kroda (i.e.
Varaha) and Nfsiriiha moved about striking terror.
In the course of that ultimate annihilation, the Mothers
moved around armed with discuses, tridents, clubs, swords,
thunderbolts, Saktis, R?(is, Paltisas, Khafvarigas and blazing
torches urgently prompted by Uma—all of them overran all
the ten quarters.
The entire range of the three worlds all over became com-
V.iii. 15.10b-30 59
pletely burnt, when they heavily trod over with hissing sounds
of Hum and resultant outbursts.
The entire earth all round became awful t6 look at, as skulls,
variegated tresses of hairs etc., lay scattered all over along with
hues and cries, laments and shouts of distress. The streets were
split and cracked with the debris of the houses and ornamental
gateways lying shattered.
The entire Jambu Dvipa that is said to have hundreds and
thousands of sectors, lay demolished per force. People residing
in Jambu Dvipa and (other) Dvipas like Saka, Kusa, Kraunca,
Gomeda, Salmali and Puskara and those residing in moun
tains, were all seized by death and by goblins and groups of
Mother-goddesses who were decked with the skulls of great
Asuras. They were drunk with suet, marrow, blood and flesh.
___ _ »
They were giving out terrific shouts. They were inebriated with
smell of wine.
1Ob-13a. Mahamaya appeared surrounded with thousands
of flames. Her earrings were dazzling like lightning. Her body
became red with the blood gushing forth. She was very terrible
(to look at). Fond of human flesh and suet, she was drinking
blood there. With a skull in hand, the terrible (Mahamaya) was
devouring Suras and Asuras. Dancing, boisterously laughing,
shouting loudly, taking somersaults, she struck terror in the
three worlds. Her laughter was like the peals of thunder.
13b-14. After having swallowed up the earth ending with
seven seas, she came to the place where Lord Mahesvara lived
on the bank of Narmada, along with Mother-goddesses.
15. Laughing loudly, (the goddess) danced on the stout
bodies of Amaras (immortal ones = Devas). The word 4Amaras'
means 'gods' and 4Kata’ means 4a body'.1
16-17. О excellent king, as this mountain is scattered over
(enveloped) with bodies, heaps of shattered bones and bodies
dripping with suet, fat and blood, so it is called 4AmaraAka(a’
by the wise ones. It is greatly sanctifying and sacred all over
the world as it is created by $ambhu»
ф *
18-30. SaAkara is ever present there along with Uma. Hence

I too stationed myself at the tip of its foot, with steady obser
vances.
1. A popular etymology o f m ountain 'Amaru-kaitfako \ the source o f NarmadJL

60 Skanda Parana
»
Humble with the fervour of obeisance I continued to eulo

gize Nllalohita.
Along with Mrtyu, the joyous ЗаАкага began to dance even
as the Ganas and the groups of Mothers started beating the
time.
The Ganas joyously danced in groups with flesh, fat and suet
in their hands. They had Khatvangas, firebrands, Pattisas and
Parighas too. There were dwarfs, those with matted hairs, those
with shaven heads and those with long neck, lips and hairs.
Ganas with long penises, protruding bellies and arms loosely
suspended were dancing and laughing. The faces of some were
hideously distorted. The arms, mouths etc. were fiercely con
torted and twisted.
When the transit of the (Yuga) period set in they made
Amara as Kantaka (thorn). Among them, I saw the highly terrible
Mrtyu, the cause of fright for the entire universe.
I saw Mrtyu dancing there. His hairs were tawny-coloured
like a lightning streak. The goddess bedecked in clean gar
ments was stationed near him. The earrings produced jingling
sound near her cheeks. She had serpents serving the purpose
of the sacred thread. She was adoring Mahesvara by means of
diverse kinds of offerings.
There I saw Mother Narmada revered and bowed to by the
entire universe. There were waves and whirlpools therein. She
resembled the ocean with excellent billows rising up. Invisible
due to the great lake and the rivers falling therein, she had
the visible form as well. О descendant of Bharata, she was
being honoured by Suras, Siddhas and groups of sages.
In the middle I saw the terrible aspect of Narmada called
Saptasaptaka. She had great waves and foams. She flooded the
entire universe. She was Mrgakr?nambara (clad in the skin of
a black antelope). She was flowing in seven ways (currents)
producing thunderous sound as of the rumbling sounds of
smoking Asani (thunderbolt).
Thus I saw the incomparable havoc of destruction, О excel
lent king. The rays of the sun and the moon disappeared from
the world consisting of mobile and immobile beings.
31-36. There was a great evil portent. The stellar sphere
had completely vanished. It caused everything to whirl con
tinuously like Alatacakra (circular movement of a firebrand).
V.iii.l5.S7-42 61
It was scattered over with millions of air-chariots of Kinnaras

and great Uragas. There was a terrible, roaring wind which
shook the mobile and immobile beings. It was the well-known
Samvarta issuing from the mouth of Rudra. It dried up the
seven oceans. May Нага protect you all day by day—Нага with
dust particles smeared all over his body, with eyes and hairs
tawny in colour, with his matted hairs tied up. He held a large
resplendent trident and shouted loudly. He held the big bril
liant Sula (trident) and bow. There was a crown on his head.
He had put on coat-of-mail. He had smeared all his body with
the ashes of cremation ground. Garlands of skulls covered his
neck. Great serpents were tied to the top of his head as though
they were threads. Gonasas (lizard-like serpents) entwined his
limbs. There were the celestial river, the crescent moon, the
poison and fire on the head., He was clad in the hide of el
ephant. He played on the Damaru. The terrible Khatvariga and
Pinaka were held in the hands.
37-42. The divine being pervaded through the seven worlds.
The great extending arms (serpents?) encircled all the limbs.
His eye resembled the rising Sun with the centre like a tender
sprout. It was pink in colour like the cloud at dusk, red lily,
ruby, saffron and a streak of lightning. During the period of
the conclusion of the Yuga, 'he played with heated Lihga and
blazing eye. Like Meru the Lord appeared as though he was
discharging golden shafts. He walked there making the moun
tain shattered to pieces through the kicking with the tips of
his feet. He was desirous of annihilating the entire heaven. He
was laughing hideously. The sole Lord of the universe desirous
of annihilating Svarga burst out his boisterous laughter, agi
tated and annihilated the entire heaven.
On seeing the excellent unborn Lord, the great Lord en
gaged in annihilating the universe, that Kalaratri accompanied
by the Mothers and all the Gan as began to worship Siva. Nandin
and Bhrngin and other Ganas bowed down to that Lord of all
the living beings, the most excellent one in the universe, the
cause of all, Нага the enemy of Smara. They bowed to him day
and night.
62 Skanda Purana
CHAPTER SIXTEEN
Ф
Eulogy of Siva by Brahma

ф

1-7. The Trident-bearing Lord was surrounded by the terrible
groups of goblins along with the Mothers.
He continued his dance. Wearing two pieces of elephant
hide he evinced his desire to annihilate the entire universe.
0
Sambhu danced amidst the conflagration that consumed

the three worlds. The entrails of all the leaders of Suras con
stituted his garland. Their fat, suet and blood smeared his
limbs.
Accompanied by Kalaratri that noble-souled Lord annihi
lated the entire region of the three worlds at the proper time.
Named Samvartaka and having the state of the fierce Sun, the
0
noble-souled Sambhu, the most excellent one in the universe,

opened his mouth that resembled Badavdmukha (the entrance
to the submarine fire) and laughed boisterously. It appeared
like profuse outcome of sparks mixed with smoke or like the
blow of a violent gust of wind wafting great firebrands and
thunderbolts.
All the ten quarters were filled with that loud outburst of
laughter arising from Нага. It had the forceful impact of a
thousand thunderbolts. All the great oceans became agitated.
The loud sound reached the world of Brahma. The entire
Cosmic Egg shook and quaked violently. The sages became
frightened and they worried wondering, ‘What could this be?*
All those frightened sages along with Suras and Asuras and the
great Serpents bowed down to Brahma, the Lord of the great
chiefs:
8-11. ‘“Who is this being that sports about stationed on the
surface of the earth? His limbs are terrible and they blaze like
the refulgence of a lightning streak. His body resembles the
Kalanala fire and due to his boisterous laughter the whole
universe is bewildered.
In a moment it has become utterly confused. Is it possible
that he may wish to annihilate all the three worlds, along with
you and all the seven oceans? Desirous of annihilating he proceeds
towards Jana, Tapas and Satya worlds.
V.iii. 16.12-20 63
Who is this Lord? О incomprehensible being, recount all

this. Never before has this difficult situation been faced. You
do know the truth. You are considered by us as the greatest
being.”
On hearing their words, Brahma consoled the groups of
Suras and others and said:
ф
Sri Brahma said:

12-15. He is Kala (Death), the eternal Atman desirous of
annihilating the entire heaven and the whole universe. When
the whole work is complete, he will be lying down. The Lord
Isana will be lying down in the future Parivatsaras (years). It
is not surprising.
This Lord himself is Samvatsara, Parivatsara, Udvatsara and
Vatsara (different ways of reckoning years). Though seen, he
is invisible. He is the one who illuminates everything. He is
adored by means of Н ота. He is gross. He is subtle. He is the
ultimate atom.
There is nothing in this world here greater than this. He is
the greatest and greater than the greatest. The Lord is pro
claimed as Atman. Of features similar to those Kala will be
come pleased with me.
After saying this, the holy Lord, the chief of Suras, propi
tiated (Siva) in the company of Sanatkumara and others. He
was of complete self-control.
Brahma said:
16-20. Obeisance is done to Sarva of quiescent forms and
features. Obeisance, obeisance to you in the. form of Aghora.
О Sarva, О immanent soul of all, obeisance* obeisance to you.
О Lord of goblins, obeisance to you, О great Atman.
Obeisance, obeisance to you, О Svadha and Vasatkara, developed
further into Omkara and Humkara. Obeisance to the Lord of
the three Gunas, to Mahesvara, identical with the Tray! (three
Vedas), the immanent soul of the three Gunas.
You are Sankara. You alone are Mahesvara. You have pen
etrated into the foremost Pradhana. You are Visnu, Isa and
Prapitamaha. You are the Fire-god with seven tongues of flames,
with an infinite number of tongues of flames.
64 Skanda Parana
9
О Lord» you alone are the creator and the creation; you are
the entity worthy of being known by the universe; you are the
greatest support of the universe. The Brahmanas who have
mastered and understood the Vedas call you the most excel
lent and the greatest. You are greater than the greatest. They
speak of you as subtler than the subtlest. The words along with
the mind recede therefrom.
Sri Mahadeva said:

21-24. I have been eulogized by you through diverse kinds
of Mantras. О Lotus-born One, I shall increase the peace and
calm in you. Look at me burning down this world» annihilating
forcibly by means of many faces.
After saying thus and consoling Pitamaha» the Lord of the

universe vanished there itself along with the goddess.
By listening to this great and meritorious hymn» people attain
the blissful goal. Even those who are infested by many sins
proceed towards Rudra by means of aerial chariots free from
impurities. They will never experience any fear—the excellent
Brahmanas who recite this» О dear one. There is no doubt
ф
about this that Siva will be their saviour in the course of war.
theft, fire, forest and ocean.
CHAPTER SEVENTEEN
A nnihilation by Twelve Suns

1. On being eulogized thus by Brahma and others and by
the leading sages who had gone to the world of Brahma, the
Lord began the annihilation of the universe.
2. Brahm i saw the face of Mahideva, the imperishable
southern face (mouth) highly awful and hideous. Its great curved
fangs produced loud reports while gnashing. The face resembled
the abysmal depths of the nether worlds.
3-5. The eyes were tawny like fire and lightning streaks.
V.iii.17.6-15 65
The face was frightening and causing the hairs to stand on

end. The fangs and the tongues were huge. The neck was
covered by great serpents, and the necklace was constituted of
the great heads of the Asuras. It caused great Pralaya. It swal
lowed the Havis in the form of the waters and winds of the
oceans. The face of Mahadeva resembled Badavamukha (the
open entrance to the submarine fire). He saw him licking up
the entire world by the tip of the tongue.
6. It extended to thousands of Yojanas, nay hundreds of
thousands of Yojanas. All the ten quarters appeared hideous
with flesh, fat and suet abounding therein.
7. Hundreds and thousands of the curved fangs grew large.
Pitamaha saw Suras, Gandharvas, Asuras, Yaksas, Uragas and
Rak$asas stuck up at the tips of the curved fangs.
8-9a. Q great king, I too saw the universe caught as if in
a machine within the structure of the curved fangs, with the
necks shattered and thereafter it was found to enter his open
mouth.
9b-10. Just as the rivers roaring due to the movement of
different waves dashing against one another, with the confused
mass of great foams, fall into the ocean and get merged therein,
so also the extensive range of the entire universe having, many
living beings; impenetrable like a vast ocean, entered the blaz
ing spacious mouth of Rudra. It was terrible with rumbling
sounds as of clouds.
11. From his mouth a huge column of flames and hideous
sparks issued forth, scattering smoke everywhere. They had
different forms and they illuminated all the quarters with the
brilliance of fire.
12. The face of Mahesvara of myriad miraculous forms with
curved fangs and tremulous tongues seemed to be garlanded
with thousands of solar flames. Though one and single he
revealed himself in twelve ways.
13. Twelve Adityas came out of the mouth of Rudra. Re
sorting to the southern quarter, they began scorching the earth.
14. All earthly creatures resting on the different trees and
grass blades that had already been dried up earlier due to
drought, became utterly confused over the entire range of the
surface of th ^ earth.
15. Being burnt suddenly by those Suns coming out of
66 Skanda Parana
ш
Rudra, everything became enveloped in smoke. All the stars

and planets got destroyed.
16. The entire terrestrial sphere became suddenly kindled
and it blazed forth. All the mobile and immobile beings be
came enveloped in a garland of flames.
17. In all the seven continents and oceans, rivers and lakes
the fire consumed the entire universe as though it were the
sacred clarified butter being consigned to it in the course of
a sacrificial rite.
18. The Adityas born from Rudra, refulgent with extensive
fiery brilliance and overwhelmed with great flames burnt the
whole universe.
19. The rays of the Adityas got mutually entangled. Thus
the Lord burnt the three worlds consisting of mobile and immobile
beings.
20. Mahesvara became the fire itself of the size of the seven
continents and burnt completely the entire earth consisting of
the seven continents and encircled by the seven oceans.
21. Then it burnt the earth with Sumeru and Mandara as
its limit. Thereafter it pierced through the seven Patalas and
burnt Nagaloka.
22. О Yudhisthira, the Agni continued to burn and blaze
after completely burning down the seven Patalas beneath the
earth along with the stars.
23. When fanned with bellows a metal piece seems to blaze
at night along with.the burning charcoal. In the same manner
everything in the universe blazed forth on being kindled by
Samvartagni.
24. Bereft of trees, grass-blades, springs, lakes, and rivers
and with the clusters of the peaks of mountains scattered, the
ground became comparable to the back of a tortoise.
25. After making the entire universe chaotically unsettled
through the series of flames and sparks and merged in Cit (the
conscious, sentient Being) Mahesvara,. Rudra, remained in his
otvn great form.
26. Accompanied by most of the Matrganas, Yak$as, Uragas
and Rak$asas, the goddess Harilocant ('having green eyes1,
'having leonine eyes’) merged in Mahadeva.
27. Lik£ the flame of fire that has become quiescent, the
goddess attained the state of extinction. О sinless one, the
V.iii Л 7.28-37 67
entire universe along with the three worlds became completely

burnt down.
28. With the favour of Rudra, Narmada not born of a womb,
and I were excluded from this annihilation. Ten thousand
Yugas were thus concluded by me as though subsisting in water
(of Narmada).
29-31. The Trident-bearing Lord was propitiated formerly
by me. Hence I became immortal and free from old age. I had
also recited the following scriptural passages: Aghamarsana, Ghora
Mantra, Vdmadeva Sukta, Tryambaka Sukta, Rsabha Sukta, Trisuparna,
Durgd Sukta, Sdvitra Sukta, Brhadaranyaka, Brhatsaman and Uttara
Sdman. So also, the great Raudri Gayatn, Sivopanisad, Pratiratha
Sukta and Mrtyunjaya Sukta.1
_ ___ •
32. The earth extending to the rivers and oceans was

reduced to ashes. But the highly esteemable Narmada compa
rable to Amrta, was excluded (spared).
33-34. The following are the Kulaparvatas: Mahendra, Malaya,
Sahya, Hemakuta, Malyavan, Vindhya and Pariyatra. These
mountains were completely burnt down by the twelve Adityas.
(Due to heat) the rocks in them were severely shattered. They
are seen reduced to ashes. But Narmada did not perish then.
35-36. Himavan, Hemakuta, Nisadha, Gandhamadana, the
excellent mountain Malyavan, Nila, Sveta and Srngavan—these
great mountains were resorted to by Devas and Gandharvas.
All of them were completely burnt down by the Yugantagni
(Fire at the end of the Yuga). The great rocks and boulders
of all these were shattered.
37. Thus the utter annihilation of everything except that
of the highly meritorious Narmada was earlier seen by me at
the close of the Yuga, О excellent king.
The author has confused Vedic Suktas, individual Mantras and a P urinic
com pendium o f seven chapters called “£ivopani$ad."
68 Skanda Purdna
■
CHAPTER EIGHTEEN
Glorification of Narmada

1-7. When the world was completely burnt by the Suns
originating from Tsvara, with the seven oceans rendered dry
along with (the burning of) the seven continents, huge clouds
issued forth from his mouth. When the world was dried up by
the Suns and burnt
0
down by' Kalagni, clouds issued forth from
the mouth of Sankara. Terrible clouds having features compa
rable to the weapon of Indra (i.e. Rainbow), urged by the most
excellent Isana made the universe completely dark. Some of
the clouds had the lustre of a blue lotus; somewhere they had
the lustre of collyrium; some resembled cow’s milk, Kunda
flower and the moon; others resembled the eyelets on the
feathers of a peacock; and some had the lustre of smokeless
fire. Some clouds had the forms resembling great mountains;
some could be compared to shoals of great fishes; some had
excellent forms of huge elephants; and some clouds resembled
great peaks. Some were similar in form to the moving waves
and billows; some were akin to the domes in a big city; some
resembled great towers and ornamental gateways; others ap
peared to be adorned at the extremities by comets, firebrands
and thunderbolts characterized by lightning streaks. A Gana of
Rudra named Samvartaka got his limbs concealed. The Lord
showered limitlessly and made the universe one vast expanse
of water.
Utterly terrified and flooded with the currents of the waters
of Gahga, I dared not look at Tsana increasing in size along
with the great clouds and having limbs covered with Indra’s
thunderbolt.
8-1S. Devouring the burning universe all round repeatedly,
the elephants (clouds resembling them) covered the ground
completely. They filled the universe (with waters), and van
ished all of them.
The seven great oceans, the lakes, the continents, all the
rivers, Bhuh and Bhuvafr were filled with waves and waves of
waters. Everything became a vast expanse of waters.
In the entire range of mobile and immobile beings, devoid
V.iii.19.1-7 69
of fire, the Moon and the Sun, in the darkness caused by the
disappearance of the stars, when all the winds subsided into
a calm atmosphere, nothing-was visible.
0 king, then, in that vast expanse of water 1 eulogized him
(the Lord) with the purity of mind retained. Thereafter, I
thought thus: ‘In whom shall I seek a quiescent refuge?’
1 then remembered the Lord within my heart. Remaining
within the water, I thought of the Lord as worthy of seeking
refuge in. I bowed down to him, sought refuge in him and
then I meditated upon him. After meditation, I forded the
watery expanse, with his favour, never losing sense and forti
tude. О son of a great man, due to the favour of the goddess,
fatigue and anguish disappeared from me.
CHAPTER NINETEEN
V
Varahakalpa
ф
Sri Markendeya said:

1-7. I was about to die in that vast ocean-like expanse of
water and was distressed. Muttering to myself and sighing, О
excellent king, I swam across the water with my arms.
Stationed in the middle of the sea-like expanse, when every
thing was quiet and motionless, I heard an inimitable wAmbho”
sound (the sound of a cow) causing reverberation in all the
ten quarters. Despondent as I was, 1 saw a cow standing before
me. She resembled a swan, a Kunda Rower and the moon,
white in colour like a pearl necklace and cow’s milk. Her body
was bedecked with many gems of diverse colours. The horns
were bedecked in gold. Her boofs were covered with coral. She
was fascinating with the tail lifted up and shining like a ban
ner. With her snout stooping down she was making bellowing
sound. She was crossing the ocean with her hoofs. She was
encircled by golden strings of small tinkling bells and pearls.
By the movements of her legs (when she waded through) in
the water of the vast ocean-like expanse a mass of foams formed
around her and*5he appeared to dance. She shouted loudly as
70 Skanda Purina
»
she stirred up the ocean sending up columns of waters. О

fortunate one, in smooth and majestic voice she said to me:
8-14 “O dear child, do not be afraid. О dear one, you have
no death. With the favour of Mahadeva, neither you nor I have
to face death. Support yourself holding on to my tail. 1 shall
take you across this ocean. I shall save you, О Brahmana, from
this fearful situation as long as the universe is flooded. In
order to ward off hunger and quench thirst, suck at my udders.
Be satisfied by drinking the divine milk with Amrta as its basis."
On hearing her words, I joyously sucked at her udders. No
sooner had the udders been sucked than hunger and thirst
vanished. I had a divine strength and vitality capable of swim
ming across the sea. Then I spoke to her: "Who are you wan
dering here in this vast ocean-like expanse? Tell me the truth.
There is a great curiosity in me. You alone are my refuge even
as I wander here and there lashed about and on the point of
death as it were. It was due to the residue of my good fortune,
0 Divinity of holy rites.”
The cow said:

15-32. Have I been forgotten by you? I am Mahesvari (Great
Goddess) of diverse forms. I am Narmada, the bestower of
piety on men, the bestower of heavenly pleasures, happiness
and strength. On seeing you distressed Rudra has despatched
me saying: “O noble lady, redeem that Brahmana. Let him not
lose his life in the water." At the instance of the Lord, I have
*
come near you in the form of a cow. I hurried lest Sambhu

should be one of false speech.
On being told thus by her, I came to know that her tail was
splendid and indestructible and comparable to Indrayudha (Vajra).
1 held on to it with my arms. Resorting to the banner-like tail,
I crossed the ocean. She told me that the deity therein was
Lord Mahadeva. Thereafter, for a period of a thousand Yugas,
I wandered about along with her in that darkened atmosphere
encircled all round by the waters of the great ocean.
I continued wandering, holding on to the tip of the tail of
the cow. There was no movement of wind. There was no light.
There was darkness. It was free from ailments.
All of a sudden, I saw Lord Isana asleep in the ocean-like
V.iii. 19.53-43 71
expanse of water.1He resembled a flower of Atasi, split collyrium

and was free from impurities like the sky. He was dark like
petals of a blue lotus. The immutable Lord was clad in yellow
robes. His head was shining with a crown having the colour of
the sun and dazzling like lightning. He had excellent features
like the sky. His cheeks were being brushed by the earrings
and the chest illuminated by the necklace. He was rendered
splendid by the divine golden ornaments. He was Jying on a
couch of the serpent. The serpent served as pillow too. He had
the splendour of a thousand suns. He had many arms and
thighs.12 He had innumerable faces. He was charming. He had
a thousand eyes and necks. The heroic Lord was asleep in the
ocean-like expanse (of water).
He had a great mass of matted hairs having the sparkling
lustre of lightning. The Lord was stationed thus pervading the
entire universe merged in a single expanse of water. The Lord
had swallowed everything including Devas, Asuras and human
beings. The omnipresent, unmanifest, infinite Lord had faces
all round.
Near the soles of his feet, there was Uma Visvarupa, the
highly fortunate one embellished with golden bracelets.
The goddess identical with Sri, Hri, Dhi (intellect), Vak *
(speech), wielding the Visvamaya (Universal Maya), Siva, the

goddess was identical with Siddhi, Kirti (renown), Rati (god
dess of love), Brahml, Kalaratri. She was not born of a womb.
I saw her sitting very close to Isvara. I saw the moon-faced
goddess of all, Uma identical with Dhrti (fortitude).3
33-43. I circumambulated Lord Isa who was quiescent and
asleep. He had the colour of fresh gold. He was associated with
Uma. He was meritorious and excellent but was enveloped by
darkness.
I then bowed down to him.
At the close of the night, the excellent Lord who was asleep,
naturally woke up. When he woke, he stirred up the waters of
the ocean with his arms. Reflecting on the destruction of the
universe in the water, he began to consider what should be
1. H ere Siva is identified with Vi?nu—a syncretism.

2. An echo of the Puruja-sukta (RV X. 90).
S. Uma and Lakpni (all great female deities like Sri, VSk etc.) are treated
as non-different.
72 Skanda Purina 9
done. The Lord of miraculous limbs assumed the form of a

Boar.1
His splendour was like that of a huge rain-bearing cloud.
His garland consisting of gold coins (golden-coloured stars),,
was hanging down. Adorned with a crown, the Lord held the
conch, the discus and the sword. The noble-souled Lord iden
tified himself with the Vedas and Vedangas. The ancient Lord
causing the origin of the three worlds holds the form of the
three Vedas.
The very same Rudra who annihilated became Prapitamaha
for the purpose of creation. For the purpose of protection, he
himself becomes Hari with the excellent discus, sword, club
and lotus in his hands.
Distinction among them is unbecoming.12They are all noble-
souled ones having the same physical form. An ignorant per
son who brings in distinction among them, albeit by means of
apparently cogent reasons and arguments based on principles
of reasoning, falls into terrible hell gradually. He who creates
distinction (between these—Siva and Visnu) is a wicked soul
with a hostile motive.
One may be devoted to any of these. After casting off the
physical body, one certainly attains immortality through that
ш
devotion itself.
The same Lord, the creator, the protector and the annihi-
lator presumably enchants the world by means of these physi
cal forms. Hence one should avoid falling into delusion and
entertain hatred in view of the different forms.
For the same reason the excellent Isana, the creator of the
universe, assumed the form of the Boar. When the three worlds
became immersed in the waters of the ocean, the immanent
soul was sought within the vortex of the waters.
The Lord pierced through the water within the ocean and
entered Patala in a moment. He touched the entire Earth sunk
under water. By one of his curved fangs, Lord Visnu of inimi-
table daring lifting up the Earth, the divine lady of lotus-petal-
like eyes, who had got submerged in the water at the time of
1. Vi$nu’s Boar-incarnation is attributed to Siva here.

2. Strong condem nation o f treating Siva and VigQU as different—a syncretic
trend of that (PurSQic) age.
V.iii.19.44-53 73
Pralaya when the peaks of mountains and the rocks therein got
shattered.
44-53. With her body hanging, suspended at the tip of the
curved fang (of the divine Boar) she shone like the moonlight
sticking to the peak of Kailasa. Of uneven form, she resembled
the lightning sticking to the cusp or horn of the moon.
The Lord of manifested Sattva quality (or power) and of
incomparable prowess lifted up from the middle of the water,
the Earth sunk within the waters of the sea in the same manner
as an elephant lifting the sinking she-elephant with force or
(like a sailor) lifting the boat that has been shattered.
The noble Lord raised up the Earth from the great mass of
watery expanse and then divided the whole range of the ocean
as well. He deposited, as it were, the waters of the great ocean
into the oceans and then into the rivers (also).
He re-created the mountains that had been shattered ear
lier. He created all the continents and seas. In the Kalpa he
created the ranges of rocky mountains that had been arranged
with the boulders.
After having assumed physical forms of various features he
created groups of Devas and of Indras. Suddenly issued forth
the Fire-god from his mouth, the Moon from the mind and the
Sun from the eye.
As that Yogesvara (Yoga personified) began to meditate, the
group of Suras and Indra, the Vedas, the different Varnas, all
the medicinal herbs, juices, everything issued forth. From his
mind was evolved the entire universe consisting of immobile
beings, oviparous beings, viviparous beings, sweat-born beings,
plants etc. that split the ground and grow up, in fact every
thing including insects, ants etc.
Then the great Lord mentally transformed himself into a
multiformed being. The Lord of immutable soul pervaded
everything by means of his eight Miirtis (Cosmic forms) and
thereafter sported about gracefully. He had richly flourishing
splendour even as I was witnessing everything. He sported gracefully,
О Brahmanas(P). О king, I witnessed everything for the period
of a Muhurta.
After creating .everything sportingly, the Lord of Devas, the
creator of the,Cosmos, omnipresent and having eyes, all round,
the primordial creator, vanished.
74 Skanda Parana
54-61. (In that short span of time) All those things con
sisting of names and forms, the entire universe was witnessed
by me. They were surrounded by oceans and continents.
Everything was overspread by the stars and constellations.
Everything appeared wonderful with the sky, clouds and the
system of planets full of different kinds of living beings. Yet I
could not see the Sarvasuresvarl (the goddess of all Suras) in
the form of the cow, the divinity of great esteem.
My mind became agitated thinking, ‘Where can she be now?’
I surveyed the various parts of the quarters. Excepting that
Isvarangi (born of the limbs of the Lord) how was it that I
could see all?
Thereafter I saw the splendid river here with crystal-clear
waters. She had the blue hue of a big cloud. Her limbs were
rendered splendid by many trees and she was surrounded by
elephants, horses and birds. As before, I resorted to the banks
of the divine river. I stationed myself in Amarakantaka and
found myself happily resting. My soul was rid of excitement.
It attained happiness. After having seen the river full of meri
torious water, free from impurities even at the close of the
Kalpa, I felt as though I was seeing my own mother looking
at me compassionately. I was free from ailment and sorrow.
Those leading Brahmanas who read and listen to this meri
torious narrative of the Mahavaraha Kalpa everyday become
pure. They will get rid of all inauspiciousness and go to heaven
inhabited by Amaras, Siddhas and Gandharvas. They will attain
heavenly pleasures in the company of the celestial damsels
resembling the pure moon and endowed with different kinds
of charms.
CHAPTER TWENTY
Varahakalpa (continued)
Yudhisthira said:
» •
1-2. Various acts and destructions have been heard by me,

with your favour, О sinless one, that were done by Lord Sarva
and seen by you. Now I wish to hear about the prowess of the
V.iii.20.5-16 75
Lord wielding the Sarnga bow. О eminent Brahmana, it behoves

you to tell me whatever has been seen by you (about Vi$nu).

3. Hereafter, I shall recount the characteristic (prognos
tic) features of the destruction of the subjects, the significant
(portentious) mark that is seen and how the Kalpa is recycled.
4. There are falls of Firebrands and meteors along with
thunder. There is earthquake; a dust-storm as well as terrible
loud report.
5. Yaksas, Kinnaras and Gandharvas, Pisacas, Uragas and
Raksasas—all these undergo annihilation when the close of the
Yuga is imminent.
6. Mountains, oceans, rivers, different types of lakes, trees,
creepers and grasses—all get dried up.
7-8. Thus when everything was under turmoil, when all re-
gions'were bereft of all medicinal herbs and water, when the
three worlds consisting of mobile and immobile beings resembled
a dry log of wood, at midday, when the time for ablution
arrived, I saw the three worlds becoming inaccessible and in
9
a form of fire too dazzling to be viewed.

9. Two Suns were seen in the east, О dear one. So also
in the north and in the west. Similarly in the south too, two
radiant Suns were seen.
10. Two Suns were stationed in Nagaloka and two in the
middle of the sky. Thus twelve Adityas began to blaze in all the
quarters.
11. They burnt the entire earth including mountains, parks
and forests. Nothing was seen unburnt except Reva and myself.
12. When the earth was being burnt, the smell of ghee and
sacrificial offerings issued forth. Thereupon my body became
parched. Unbearable thirst too overwhelmed me.
13. I did not find water. Everything was dried up by the
Suns. I looked into the Kamandalu (waterpot). That too was
dry.
14. Then I was distressed with grief, particularly overwhelmed
by thirst. I jum ped up into the sky from the earth looking
around.
15-16. TRen I espied a house in the firmament beautifully
furnished. О excellent king, desirous of seeing it, I passed
76 Skanda Parana
*
through the ramparts of diverse types and wonderful features

and reached the portals embellished with panels with bolts.
The turrets and their tops were quaint and amusing.
17. Its height was eighty-six thousand Yojanas. Half thereof
was separately embellished with gold and jewels.
18. О excellent king, in the centre thereof I saw a huge
bed. A Being of divine tresses of hairs was lying on the bed.
19. He was lying down stretching a full Yojana long with
curly hairs. His splendour was heightened by a wonderful crown
of refulgent lustre.
20-2la. He was dark in complexion and had the lustre of
lotus petals. His nose was excellent. His face was majestic like
that of a lion. His arms were long. Excellent moustache and
beard marked his cheeks. He was handsome with TrivaR (curly
hairs near the navel) and his ears were adorned with earrings.
21b-23. He appeared to be stout with chubby fleshy limbs.
His sides were embellished with Avarta (eddy-like curves). His
hips were extremely splendid. The knees and calves were well
rounded. His palms were marked with the outline of a lotus.
His excellent nails and fingers were slightly reddish. His voice
appeared to resemble the thunder of clouds. He was hand
some in every limb. Thus I saw Lord Purusottama in the middle
of the bed.
24-25a He had a conch, a discus and a club in his hands.
He was lying on his right side. His hand was lifted up with the
rosary string suspended therefrom. His brilliance was like that
of ten thousand Suns. On seeing him I became devoted to him
and got ready to eulogize him.
[Prayer1]
25b-29. “Be victorious, О Isa; be victorious, О Vagisa (Lord
of Speech); be victorious, О Lord bedecked with divine orna
ments of the limbs. Be victorious, О Lord of Devas. О glorious
one, О eternal one, you are Brahman itself. All the worlds are
stationed in your body, О Paramesvara. You are our goal.
Indeed, О Lord of Devas, all the worlds have you as the
support as they are stationed.
1. This eulogy emphasizes the identity of Siva and Уоди.

V .iii.20.30-42 77
You are the most excellent one of all beings. You are the
creator and the support of the Earth. You are the Hautra (function
of the Hotr Priest) of the Agnihotras. You alone are the Sutra
Mantra. You are the Gokarna (shrine), Bhadra Kama (a Siva
shrine Karnali on Narmada). You are the Mahesvara region.
You are the Kirti (fame) of all the Kirtis, the destroyer of
wretchedness and sins. You are (the sacred place) Naimisa,
Kuruksetra and the great Visnupada at Gaya
30. О Lord, the earth was sportingly covered with (one)
foot (by you). О Lord, Bali was bound by you. Indra was re
instated in his position by you.
31-34. О Lord, you are the Yugas like Kali, Dvapara, Treta
and Krta. You are the suppressor of pralamba. You are the
creator. You are the destroyer. You support the worlds. You are
Kala, the destroyer of all. All the clans of Devas were created
by you alone, О God. You are the path of all the worlds. You
are salvation, the greatest goal. Brahma, the eternal one of the
Rajas form is the Lord born from you. Rudra originating from
(your) Krodha (Anger) is also so (born from you). You are
established in Sattva. О Lord, the mobile and immobile beings
have been created by you for the sake of sport.”
Thus the Lord was eulogized by me, when my entire body

was scorched.
35. О king, the Lord of all living beings was thus eulo
gized by me with great devotion. Even as I was eulogizing the
Lord, I saw there pots filled with water.
36. Thereupon the thirst that had been forgotten by me
became increased. I approached the side of that PUrusa.
37-38. I thought thus when I was desirous of drinking
water: ‘He never saw me. He was asleep. He never woke up.
He who is deluded by sin and tries to wake up a sleeping
person incurs the great sin of Brahmana’s slaughter.'
39-40. Even as this was being thought by me, a second
being came there. He did not utter anything. He did not see
anyone. He had worn an antelope skin on his left shoulder.
He had matted hairs. He held a Kamandalu (waterpot) and a
staff. A girdle encircled him. He was three-eyed. He had smeared
ash all over (be body. He was of great lustre.
41-42. Evfcn as I was desirous of eulogizing him and gazed
78 Skanda Purana 9
at him with clear eyes, a woman embellished in all ornaments

was seen. She was of excellent beauty in every limb. On seeing
her I prostrated on the ground saying “Be victorious”.
43-44. Be victorious, О goddess originating from the limbs
of Rudra. Be victorious, О eternal Brahmi. Be victorious, О
Kaumari, О Mahendrl, О Vaisnavi, О Varum, be victorious, О
Kauberi, О Savitri; be victorious, О Dhatri of excellent coun
tenance. In this world consisting of mobile and immobile beings
protect my body that has become scorched with thirst.”
0
Sri Devi said:

45. О tiger among Brahmanas, I am delighted by your splendid
speech. О excellent Brahmana, what is in your mind has been
understood by me.
46. Listen, О Brahmana, I too have adopted this severe
vow. Due to the levity common to all women, an austere vow
has been adopted by me who am deficient in intellect.
47-48. If a righteous son well-known all over the world is
to be born to me, I will first breast-feed a Brahmana and then
alone my son. О great sage, such a son has been born to me.
О eminent Brahmana, if you wish to be alive suck the breasts.

49-51. In the case of Brahmanas this (namely sucking the
breasts) is something not to be done.1 Again a boy has to be
invested with a sacred thread. Otherwise the Vrata cannot be
fulfilled. О lotus-eyed one, Brahmana-hood is difficult to ob
tain in all the three worlds. Listen now how one becomes a
Brahmana and by means of which Samskaras (consecratory
rites). First there is. the rite of Bljavapana ('sowing of the
seed') in women through sacred rites. It is called BIjak$epa too
since the seed is thrown (sown).
52-59. О lady of high esteem, at the end thereof the sec
ond one, Garbhadhana (impregnation), takes place. Pumsavana
rite is the third. &imanta is the fourth one. The fifth one is
W 49-58 give a list o f 48 Sariisk&ras. The list contians the names of
sacrifices like Agnitfoma, SautrSmani etc., which can hardly be called
'Sam sktras'. Old Smrtis like Manu or Ykjftavalkya do n o t specify the num ber
o f Samsk&ras. P.V. Kane in HD Il.i deals with 16 Samsk&ras which are
regarded as essential.
V.iii.20.60-70 79
Jatakarma (post-natal rite). Namakarma (Naming) is called the

sixth rite. Ni§krama (taking out the baby in open air for the
first time) is the seventh rite. Annaprasana (formal feeding
with food) is the eighth rite. Cudakarma (cutting the lock of
hair) is the ninth rite. The tenth one is Maunjibandhana (in
vestiture with the sacred thread). Thereafter the rites of Aisika,
Darvika, Saumika, Bhaumika, Patmsarhyojana (marriage) are
performed. Then follows Daivakarma (offering oblations to
gods). Then come Manusyaka (rites in regard to human be
ings) and Pitrkarma (propitiation of the ancestors). О splen
did lady, these rites are performed on the tenth or eighth
lunar days. Then follow the rites of Bhiita, Bhavya, Ista, Parvana,
Sraddha, Agrayana on the SravanI dry, during the Darsa and
Paurnamasi of the months of Caitra and Asvayuj, Nirudhapasu-
savana, Sautramani, Agnistoma, Atyagnistoma, Sodas!, Vajapeya,
Atiratra, Aptoryama, Dasavajapeyas, forbearance towards all living
*
beings, Anasuya (absence of jealousy), Sauca (purity), Mahgala,

(auspiciousness), Akarpanya (absence of miserliness) and Asprha
(absence of desire). One becomes a Brahmana by consecration
through these forty-eight Samskaras.
60. After realizing this, О highly esteemed lady, it does not
behove you to compel me to drink breast-milk. О gentle lady,
how can one like me drink breast-milk?
61-70. On hearing these words of mine, the lady spoke
these words: “If \ou do not drink the breast-milk, the boy will
die. It is heard in the three worlds, in the Vedas and in the
Smrtis that one is rid of all sins but cannot be rid of the sin
• •
of infanticide. The sin of killing will be incurred by you. Even

a great devotee of the Lord has to suffer the consequences of
infanticide in a hundred births. On death he incurs the state
of a dog extending to three hundred years. At the close thereof
he is born in the womb of a crow. There too he suffers the
consequences of the sinful act during eight hundred births.
He becomes a pig during ten births, at the close of which he
is born as a worm. Then he has a gradual rise in the births of
cow, elephant, horse and human being. Thus it is heard in
Gratis, Sastras and the Vedas. О scorcher of enemies, О excellent
Brahmana, the killing of a child brings about a sin more heinous
than all otherîns. A Brahmana committing the slaughter of
a boy, is certainly cooked in Naraka. He undergoes torture at
80 Skanda Parana
the hands of Yama for eight hundred years. If you drink my

breast-milk, the fault is less severe. If you do not drink the sin
shall extend to many years. In case you drink the milk there
will be much merit besides the alleviation of hunger and thirst.
Hence do not entertain in your mind any doubt. Do come, О
Brahmana; for the sake of the boy drink the milk from my
breasts."
71-74. On hearing those words I became ready to drink
the milk from the breasts. I was never satisfied in the course
of drinking the excellent breast-milk. О descendant of Bharata,
thirty-three thousand years thus elapsed. Deluded by the deceptive
slumber for a long time I woke up in the lap. After the delusion
of sleep had vanished, О son of Pandu, I looked around and
could not see the sleeping being or the boy. О descendant of
Bharata, I saw those four waterpots. Nor was that goddess to
be seen. All of them had gone somewhere.
75. While I was reflecting thus and standing there pondering
over everything, the goddess spoke these words with slight
laughter.
ф
Sri Devi said:

76-80. That sleeping person was Krsna. The second being
that came was Нага. The four pitchers were the oceans, О
excellent Brahmana. The boy seen by you was Brahma, the
grandfather of the worlds. I should be known as Prthivi con
sisting of the seven continents and mountains. Here, О Brahmana,
you see the excellent river Narmada who left you cm the ground
where she is well-established. She of auspicious features flows
for the good of all living beings. She is well-known as River
Reva. Hence Narmada has not become defunct. After realizing
this be calm and normal, О great sage.
After saying this to me that Divinity vanished there itself.
81. It is thus that the Lord stationed in Sattva used to lie
always during Pralaya—the great Lord in the form of Sattva on
whose support the universe is sustained.
82. Thus the great and excellent miracle was seen and
experienced by me. It is meritorious and destructive of all sins.
83. О excellent one among men, it has thus been nar-
rated and it was this that you had asked for. О king of mighty
arms, what else do you wish to hear?
V.iii.21.1-11 81
CHAPTER TWENTYONE
The Origin of the River Kapila
Yudhi$third said:
1-2. О excellent Brahmana, with your favour different
narratives of miraculous import have been heard by me. I wish
to hear further, О Brahmana, about good holy vows. Do tell
me. Hpw did this meritorious river named Narmada, the most
excellent one among all the rivers, become well-known? Tell
me again, О sinless one.

3. Narmada is the most excellent one among all rivers. It
is destructive of all sins. It shall redeem all living beings, both
mobile and immobile.
4-5. I shall recount to you the greatness of Narmada which
has been heard by me from my predecessors. О king, listen
with concentration of mind. Ganga is auspicious in Kanakhala;
Sarasvati in Kuruksetra; but Narmada is auspicious everywhere,
whether it be a village or a forest.
6. The water of Sarasvati sanctifies one in three days; the
water of Yamuna in seven days; the water of Ganga sanctifies
one immediately; but the water of Narmada does so through
the very sight.
7-8. It is meritorious and beautiful at every step, in all the
three worlds. In the region to the west of Kalingadesa on the
mountain Amarakantaka, О great king, Devas, Gandharvas, sages
and ascetics have performed penance and attained great Siddhis.
9. After taking his holy bath there, strictly controlling the
sense-organs and scrupulously observing restraints and observ
ing fast for a night, a man shall redeem a hundred members
of his family.
10. О dear one, since the mountain Amarakantaka is a
great Siddhi-k$etra, it has been resorted to by all the Devas and
served by sages.
11. Siddhas, Vidyadharas, Bhutas and,Gandharvas both vis
ible and invisible, desirous of Siddhi, serve and resort to this
excellent holy "place.
82 Skanda Parana
12. Ever since then I too have resorted to the great holy
spot. Indeed in this holy spot the Consort of Uma is stationed
in the form of Pranava.
+ *
13. Srikantha (Siva) and his Ganas have been served by

groups of all living beings. О king, I shall recount the details
of this Tlrtha extending from this excellent mountain.
14-15a. О excellent king, even Brahma is not competent to
fully extol all the meritorious Tirthas situated on either side
of Narmada.
15b. О leading king, it is heard that the excellent river is
more than a hundred Yojanas long.
16-17. It is half a Yojana in width. There are sixty crore
sixty thousand Tirthas undoubtedly on both the banks of the
river from the mountain upto the sea.
18. The Wind-god has mentioned that the Tirthas number
sixty-seven crore sixty-seven thousand sixty-seven hundred.
19. But, only in Krtayuga they become visible, О king. All
pious-minded men see them always.
20. As Kali becomes severe and terrible, men become short
in stature and deficient in intrinsic strength.
21. They say, О king, that Jalesvara and other Tirthas on
this mountain accord satisfaction to the Pitrs on whom they as
well bestow heavenly pleasures and salvation.
22. The holy spot Daruvana1 is very excellent. There the
confluence of Caruka is auspicious. On the north (bank) of
Narmada the holy .spot of Carukesvara is the most excellent.
23-25. Darukesvara Tirtha, Vyatipatesvara, Patalesvara Tlrtha,
Kotiyajna—these, О excellent king, are on the northern bank
of Reva. Near the side of Amaresvara there are one hundred
eight Lingas, the chief whereof is Varunesvara. They dispel all
sins.
26. Near Mandhatrpura are Siddhesvara and Yamesvara.
To the east of Omkara is the excellent Tirtha of Kedara.
27-28. Near it, О great king, is Svargadvara (‘Gateway to
Heaven’) that dispels sins. It is the meritorious Tirtha named
Brahmesvara. In front of it is Saptasarasvata.
It is some local spot on the bank of Narmada. It is different from Daruvana

(area round the famous Jyotirliriga Avandhya Naganatha) in Marathwada
region of .Maharashtra.
V.iii.21.29-46a 83
Then there are the Rudrastaka, Savitra and Somatirtha. These

are the Lingas, О Bull among the descendants of Bharata, on
the southern bank of Reva.
29. О dear one, crores of Rudras are stationed on this
mountain. They can be propitiated through ablutions, scents,
garlands and unguents.
30. О king, the Rudras shall undoubtedly become pleased
here. Sins can be wiped off by means of Japa. One attains
infiniteness (Moksa) through meditation.
31. One obtains worldly pleasures through Dana: So said
Sankara. In the region towards the west of the mountain, Lord
Mahesvara himself, the eternal Lord, the primordial cause of
the Cosmos, is stationed in the form of Pranava.
w
%
ш
32. A devotee should control his sense-organs and re

main celibate. After taking his holy bath, he shall remain pure
and perform the libation and other rites of the Pitrs as en
joined by scriptures.
33. He should propitiate Pitr-gods with the water mixed
with gingelly seeds. О son of Pandu, members of his family up
to seven generations including himself rejoice in heaven.
34. He remains happy and enjoys different kinds of worldly
pleasures. He rejoices for sixty thousand years (in heaven)
duly adored by Suras.
35-36. He rejoices for a long period. After coming down
from heaven, he is reborn in a family devoid of impurities,
when he shall be rich, liberal in gifts, devoid of ailments and
honoured by laymen. Again he remembers the holy spot and
makes pilgrimage thereto.
37. During the second birth he will be very enthusiastic
(in eagerly resorting to the eddy) in the performance of the
Vrata with celibacy, observance of fasts and subduing of sense-
organs.
38-46a. Withdrawing from all forms of violence he attains
excellent merit. О king, know the meritorious benefit of the
devotee who practises piety in this manner and gives up life.
О son of Pandu, he rejoices in heaven for a hundred thousand
years full of groups of Apsaras and reverberating with divine
words and sounds. He shall be smeared wi7th divine scents and
unguents and adorned with divine ornaments. He plays about
along with gods. He will be eulogized by Siddhas and Gandharvas.
84 Skanda Purana
After coming down (again) from heaven he becomes (is born

as) a very powerful king possessing elephants, horses, chariots
and other vehicles. He shall be conversant with holy rites and
eagerly devoted to scriptural texts. He will dwell in a house full
of gold and silver supported by hundreds of columns. It will
have seven or eight storeys with excellent doorways and abounding
in male and female servants and slaves.
Like the world of Indra, his abode shall be astir with the
sighs and deep breaths of elephants in rut and the neighing
sounds of horses. He shall be a glorious leader of kings of
kings and a dear lover of all womenfolk. He shall stay in such
a house for more than a hundred years enjoying pleasures and
amusements. He shall be devoid of all ailments.
This is what will happen in case of those who die in Amaresvara*.
46b-47a. He who devoutly enters into funeral pyre on
Amarakanfaka shall attain heaven after death (ultimately) reaching
the greatest goal.
47b-49 It is known from the Purana that everything re
garding holy ablution, Dana, Japa and Н ота, whether auspi
cious or inauspicious, shall have a crore of times more of its
benefit. The trees also growing on her banks and falling down
after a lapse of time attain the greatest goal on being touched
by the waters of Narmada. His departure (death) thereto is
without return (to Samsara) like that of the wind in the fir
mament.
50-52. О king» if the devotee falls down (offers his body)
into the Tirtha, he will enjoy pleasures in Patala. Three thou
sand maidens stand in waiting in his abode seeking errands
from him. Richly endowed with divine enjoyment of pleasures,
he amuses himself for as long as he wishes (to do). On the
whole of the earth stretching upto the sea, О excellent one
among men, there is nothing like mountain Amarakantaka.
53. To the west of the mountain, it should be known that
there is a Tirtha; the eddy named Jalesvara well-known in all
the three worlds.
54. By offering balls of rice there and performing Sandhya
prayers, the Pitrs become"propitiated and satisfied for a period
of twelve years.
55-57a. O n the southern bank of Narmada there is the
Л.
V.iii.21.57b-68 85
great river Kapila1 overgrown with Sarala (pine) and Arjuna

trees, rendered beautiful by Khadiras and adorned by the creepers
of Madhavi and Sallaki. О king, it is always delightful with
roaring beasts of prey, other beasts like jackals, monkeys etc»,
and chirping of different kinds of birds.
57b-58a. We have heard that there are more than a hun
dred crores of sages there. After performing penance there
they have attained liberation. They have no rebirth. They never
came back (to Samsara).
58b-60a. Since the noble-souled Kapila performed penance
there, a meritorious Tlrtha has sprung up there. It was re
sorted to formerly by the sages following Kapila; it has been
praised by the name of Kapila. It is destructive of all sins.
60b-62a. There in Amaresvara there are more than hundred
crores of Tlrthas. One who stays for a night and day there, is
rid of all sins after offering Dana duly to an excellent Brahmana
in accordance with one’s capacity.. Due to the favour of Isvara
everything shall become a crore of times more meritorious.
62b-64a. О descendant of Bharata, here the form of Pranava
is Anaksara (not in the form of a syllable). It is in the form
of Siva himself. It will be one made with syllables and Matras(?).
Creatures and animals, trees, hedges, creepers etc. meeting
with death there undoubtedly attain heaven.
64b-65a. There itself is a great river named Visalya. By tak
ing holy bath and offering Dana duly there also, one will become
meritorious.
65b-66. All the groups of Devas along with Kinnaras, great
serpents, Yak$as, Rak$asas, Gandharvas, sages and ascetics come
there and visit her in Amaresvara.
67a. Those two auspicious Ka(as (ridges) were bowed down
to by all of them after coming there.
67b-68. In the earlier awful Ybga that terrifies all the worlds,
the son of Narmada, who had been Sasalya (one with a dart
within, i.e. one who suffers from pain) was rendered Visalya
(free from Salya) by all the Devas and sages. Hence it is re
membered as Visalya.12
1. Dc (p.4) states that Kapila is an affluent (tributary) o f Narmada. This
P u rin a traces the name to Sage Kapila who is said to have perform ed
penance on the banks o f Narmada.
2. A popular etymology. A nother such etymological episode is given in w
71-77 below:
86 Skanda Parana
Yudhisthira said:
Ш •
69-70 How did Visalya rise up, О dear one. How did Kapila?
О sage, how did the son of Narmada become one with Salya?
This is something mysterious to the people. О sage of good
holy rites, I wish to hear.
0

71. Formerly, О king, the daughter of Daksa i.e. DaksayanI
(Gauri) sported about in the waters of Narmada with great joy
along with the Trident-bearing One.
72. After rising up suddenly from the water she changed
her clothes. The wet clothes of the goddess were sportingly
squeezed and pressed by the attendants.
73-74a. When the clothes were being squeezed dry, drops
of coloured water resembling a rainbow fell down. Hence the
great river named Kapila issued forth.
74b-77. The tawny-coloured water issuing from the clothes
got mixed with the unguents. Due to the Kapila colour the
river became Kapila by name too. The water was mixed with
the scented Rasas (unguents) of different kinds of flowers and
rendered fragrant. Splendid hands as tender as sprouts squeezed
the clothes and the water that issued forth became tawny-coloured
with mixtures of different colours.
78. Hence the excellent river is called Kapila by persons
conversant with the topics of the Puranas. This excellent river
Kapila originating from the waters of Narmada dropping from
the clothes should be considered highly meritorious.
V.iii.22.1-20 87
CHAPTER TWENTYTWO
The Origin of Visalyd

I- 8. Henceforth I shall recount how it came to be Visalya,1
one that is miraculous unto the people, the destroyer of all
sins.
Agni, a mental son of Brahma, was born. He was Mukhya
Vahni. He was a highly righteous sage.
Svaha who is remembered as a daughter of Daksa became
his wife. О great king, three sons were born to her: (1) Ahavanlya
Agni, (2) Daksinagni, and (3) the third Garhapatya. All the
three worlds are sustained by these three.
This Garhapatya Agni begot two splendid sons named Padmaka
and Sanku. Both of them were excellent Agnis.
Garhapatya Agni stayed on the banks of Narmada and per
formed great penance and propitiated Rudra. He had great
concentration and self-control.
___
He thus performed severe austerities for ten thousand years.
f
The delighted Bull-emblemed great Lord spoke to him: mO

highly esteemed one, tell me what you have in your mind.
Even if what you desire is something very difficult to get, I shall
undoubtedly bestow it on you.**
The Agni said:

9-10. О Mahesvara, may this highly esteemed Narmada and
the sixteen other rivers be my wives with your favour.
I shall beget excellent sons of them in accordance with my
desire. О Mahesvara, let this boon alone be granted to me.
Isvara said:
II- 20. These excellent rivers named Dhisni, of large eyes,
1. Kdpila Hrada removed the darts from the body o f D hljnlndra, the son o f
N arm ada bom from Garhapatya Agni.
This episode is not found in any other Pur&iia and as such it is a special
contribution o f this author.
The m ain elhphasis is on the efficacy o f N arm adi in removing darts in
the form o f sins from hum an bodies by m ere bath in Kapili.
88 Skanda Parana
m
shall be your wives. Undoubtedly they are well-known in the

Vedas.
The Agnis remembered in Adhvara (sacrifice) shall become
their sons. They will become very famous by the name of Dhisnya
until the annihilation of all living beings.
After saying this Mahadeva vanished there itself. The excel

lent river Narmada became his wife.
The following sixteen rivers too were duly declared as his
wives: Kaveri, Krsnavenl, Reva, Yamuna, Godavari, Vitasta,
Candrabhaga, Iravati, Vipasa, Kausiki, Sarayu, Satarudrika, Sipra,
Sarasvati, Hradini and Pavani.
That highly lustrous (Fire-god) divided himself among those
Dhisnis. Due to the transgression of the husband Sucis (fires,
called Sucis) were born as the sons of Narmada and other
Dhisnis. All these are remembered as Dhisnyapas.
The well-known one named Dhisnindra became the son of
• •
Narmada. He was powerful and unequalled in beauty of form,

О king.
Thereafter a fight between Devas and Asuras broke out causing
horripilation. It became famous in the three worlds as Mayataraka.
The Sura? were attacked by the extremely terrible Daityas,
the chief of whom were Maya and Tara. They became terrified
and they sought refuge in Visnu.
21-30. M Save us, О Hrsikesa, from this awful calamity.
Annihilate all the Daityas, the leaders whereof are Maya and
Tara.” On being told thus, the Lord surveyed the ten direc
tions. At that time Pavaka (Fire) and Maruta (Wind) were seen
in the battle by the Lord.
On being sunimoned by Visnu both of them went near him
instantly. They stood bowing down before the intelligent Lord
of Devas.
Then the leading Pavaka (Fire) Dhisni was told by the noble-
souled Lord: uO son of Narmada, burn down these extremely
terrible Asuras."
On being told thus, those two gods, Pavaka and Maruta,
burned down all the Daityas, the leaders of whom were Maya
and Tara.
While being burnt they surrounded Agni by means of divine
weapons resembling fire and sun. They were hundreds and
thousands in number.
V.iii.23.31—V.iii.23.6 89
Along with groups of weapons Agni too burnt those great

Asuras. Everything was enveloped in circles of flames by the
wind.
Thus scorched and enveloped by flames of flrev the Daityas
entered Patala and concealed themselves under water in thou
sands.
Thereafter all the Suras adored and honoured Agni, the
immutable young son of Narmada, and returned to heaven.
The son of Reva of excessive splendour and surrounded by
fire (gods), full of darts as he was, hurriedly came to Narmada
eagerly to visit her.
31-36. On seeing her son, extremely wounded by a mass
of weapons, Narmada of meritorious waters got up struck with
a shock. With her breasts excited due to the secretion of milk,
she embraced him with both the arms. Taking the weapon-
wounded son with her, she entered the Kapila Hrada.
Immediately after the entry into the Kapila Hrada that destroys
sins, she instantly made the Sasalya one Visalya (with darts
removed).
Since he became Visalya (dartless) after entering her aus
picious water, the river Kapila is called Visalya too by learned
men.
Others too who are pure, clean and have concentration of
mind are rid of Pdpa-Salyas (darts in the form of sins). On
death, they go to heaven.
Thus everything that was asked earlier by you as to the cause
of the origin of Visalya has been recounted, О Lord of men.
CHAPTER TWENTYTHREE
The Greatness of the Confluence of Visalya
Markandeya said:
1-6. О king, those mortals with great devotion who cast off
their lives at the confluence, attain the highest state.
He who goes to Amaresvara, abandons all cherished desires
and gives up*his life there shall invariably dwell in heaven.
90 Skanda Parana
А man who goes to the great mountain and gives us his life,
shall go to Amaravatl by means of an aerial chariot resembling
the sun.
On seeing the man falling down from the m ountain
Amarakantaka, all the Apsaras say, “He shall be my husband.”
Those conversant with piety say that the water of Sarasvatl
is on a par with that of Ganga. Men of enlightenment who
know these things better, say that the water of Reva is far
superior to it (i.e. the water of Ganga). There is no doubt in
it.
The place of one who keeps the water of Reva upon his
head, is near the Lord of the leading Suras, because it is occupied
for residence by many Vidyadharas, Kinnaras and others and
is the abode of the greatest of merits.
7-15. О king, of what avail is the verbose talk? If one does
not wish to see again the terrible ocean of worldly existence,
one should always resort to Narmada.
It is remembered as one that sanctifies all the three worlds.
Even if one dies elsewhere he attains the goal of Ganesvara.
This river is surrounded everywhere by many places of Yajnas.
There is nothing here which is not a TIrtha. As has been
spoken by you, sinning men, whether they have performed
penance or not, who die on her banks, go to Svarga like lead
ing Amaras.
Thus, О excellent king, it is with a desire for the welfare of
■
all the worlds that Kapila and Visalya were created formerly by
Isvara.
By taking his holy bath there along with the observance of
fast and control of the sense-organs, a man shall undoubtedly
attain the benefit of a great Asvamedha.
He who refrains from eating at this TIrtha shall be rid of
all sins and attain Siva’s place.
By taking the holy bath once in the confluence of Visalya,
one attains that benefit which one attains through Snana and
Dana done all over the earth extending to the seas.
Thus, О king, the meritorious and sacred river has been
extolled to you. I shall narrate again whatever you may ask.
V.iii.24.1—V.iii.25.3 91
CHAPTER TWENTYFOUR
The Greatness of the Confluence of Karanarmadd

1-3. The confluence of Kara1and Narmada in Mandhatrpura
shall take the Pitrs to Visnupura if one goes to the place, takes
bath and propitiates the Pitrs.
With a desire to kill the Daityas, Visnu formerly rubbed his
hands and took up the discus. From his perspiration the ex
cellent river began to flow and joined Reva. By taking the holy
ablution there, one is rid of all sins.
CHAPTER TWENTYFIVE
The Greatness of the Confluence of Nilagahga

*

1-3. О excellent king, to the eastern side of Omkara is the
confluence, well-known all over the world, where Nflaganga
meets Reva.
By taking the holy bath there and performing Japa, what
objective in the world will be impossible to get? One shall stay
in the city of Nilakantha for sixty thousand years.
By propitiating the Pitrs in Sraddha through water mixed
with gingelly seeds, one shall redeem twenty-one generations
including oneself.
T he rivulet Kara, a tributary of Narmada, is so named as it issued from

the perspiration o f Vijiju's hand.
92 Skanda Purana
CHAPTER TWENTYSIX
The Observance Called Madhuka Tritya}
Yudhisthira said:
Ш Ш
1-7 О excellent Brahmana, Jalesvara too has been men

tioned earlier by you. How is it meritorious? How is it resorted
to by Rsis and Siddhas?
ф

A greater Tirtha than Jalesvara was never there before nor
will there ever be (in future). О son of Pandu, listen as I
recount its origin.
Formerly all the groups of sages along with groups of Maruts
and Indra were extremely tormented by all the Asuras and
were led to destruction in many ways.
On being killed and assailed by many Asuras headed by
Banasura and having Jambha and Sumbha as their leaders,
they sought refuge in Brahma.
They went by means of aerial chariots as huge as mountains,
horses comparable (in bigness) to elephants, chariots of the
size of cities drawn by lions and tigers and also by tortoises and
crocodiles. Others went on foot.
After reaching the great region inaccessible to unrighteous
persons, they saw the Lotus-born Lord, the benefactor of all
the world. All of them went there and eulogized with concen
tration and mental purity.
This Vrata is observed on the 3rd day in the bright half of Phalguna. It
is m eant for women. It grants conjugal felicity and sons and is an insur
ance against widowhood. An observer of the Vrata is to fast on this day.
The next day she is to worship Goddess Gaurl on a Madhuka tree and
pray for Saubhagya (conjugal felicity). Br&hmana women whose husbands
are alive are honoured with flowers, garments and edibles (Hemadri,
Vrata I. 413-415). According to Bhavi$ya Purana, the Vrata is to be ob
served on the 3rd day in the dark half o f Phalguna. O ur text prescribes
this Vrata on the 3rd day of bright half o f Caitra and also the rites to be
observed throughout the fortnight.
MadhQka ( Cinometra ramijlora, Moh in Marathi) is useful for distilling
intoxicating liquor.
V.iii.26.8-23 93
The Devas prayed:

8-15. Be victorious, О immeasurable Lotus-born One. Be
victorious, О cause of creation. О most excellent one among
Suras, we have sought refuge in you.
On hearing the words of the Devas of purified souls, the

Grandfather replied in words as deep-sounding and resonant
as the rumbling of clouds: “Wherefore have you come, О Devas?
Why this paleness in everyone? By whom have you all been
insulted? О immortal ones, do tell me quickly.”
The Devas said:

There is a Danava of great vigour and prowess named Bana.
He is arrogant on account of his strength. Everything belong
ing to us has been taken away by him. We have been deprived
of all our wealth and jewels.
On hearing the words of the Devas, Brahma, the grandfa

ther of the worlds, the Lord of Devas, pondered: “What is the
means for his destruction? The sinful Danava cannot be killed
*
by any of the heaven-dwellers excepting Lord Sankara. He cannot

be killed by me or Visnu. We shall go there alone where Lord
Mahesvara is present. He is the resort unto all. There is no one
else.”
After saying this, Brahma, the most excellent one among
the knowers of the Vedas, went to the place where Mahesvara
was present. He was accompanied by learned Brahmanas.
16-23. He eulogized Paramesvara through richly-worded
prayers.
The Devas said:

Be victorious, О Lord of the chiefs of Devas. Be victorious,
О one half of whose body is shared by Uma, О bull-seated one,
О mighty-armed one having the Moon as the ornament.
Obeisance to the one holding in his front hand the trident.
Obeisance to the wielder of Khatvahga. Be victorious, О Lord
of goblins, О destroyer of Daksa’s Yajna.
O beisaucerO Lord having (i.e. worshipped with) the five-
94 Skanda Parana
syllabled (namah sivdya) Mantra, О Lord having the five ele

ments for physical form, О Isana having five faces. You are
being sung about by the Vedas.
Obeisance to you who are always engaged in the activities
of creation, sustenance and annihilation. О Astamiirti (one
having eight cosmic forms), О destroyer of Smara! Remember
the truth as eulogized.
О Lord, your person is praised by the Brahmanas as being
constituted of five bodies, viz. Sadyojata, Vamadeva, Aghora,
Isa and Tatpurusa. (These are the opening words of Mantras
from 17. 1-5 Mahanarayana Upanisad.) In an extensive expanse
of gold, О Нага, you coo like a swan.
On being eulogized thus by the groups of sages beginning

with Brahma and by the Suras and Asuras(?) the Lord became
delighted in his mind and said to the groups of Devas:
Isvara said:
24-34. Welcome unto the Devas and Vipras (Brahmanas).
The night has dawned well today. What shall we do? Tell me
quickly. Who else is to be resorted to by Suras and Asuras?
What is the misery? What is the distress? Whence has fright
arisen? Do tell me, О blessed ones, the cause thereof which
you have been thinking of.
On being told thus by Rudra, the leading Suras replied

displaying their respective bodies shyly with faces turned down
wards: T h e re is a terrible Danava of great virility and arrogant
of his strength. He is well known by the name Bana. He has
three great cities.1
He has performed severe penance for a thousand years.
Brahma was delighted by his Dama (control over the sense-
organs) and Niyama (restraints).
The P u rin a regards Baria as the king of Tripuras (three cities made of
three metals). But Mbh, Kama, Ch. 33 names Kamalak$a, T£r&k$a and
VidyaunmalT as the masters of these three cities. Those cities were created
by Maya, the architect of Asuras and not by BrahmA as in this text. T he
capital o f Bin a was Sonitapura (in Kumaun).
V.iii.26.35-45 95
He granted him three impenetrable cities that can go wher

ever he wishes to go. They are made of steel, silver and gold.
The set of three cities has been created by Brahma. It can
move and go wherever one wishes to go. The Danavas highly
powerful due to it, stationed themselves in the three cities.
The great Asuras harass the entire region of the three worlds.
Staff, noose, sword and other weapons are used to harass unagitating
persons. The set of the three cities occupied by the Danavas
moves about like a wheel. As in the case of a mirage, it is visible
at some places and invisible at others.
Wherever that great set of cities of the arrogant Danava
descends neither Brahmanas nor Devas, neither cows nor other
creatures are seen there. Nothing is seen where the three citie
fall. Rivers, villages and many countries have been reduced to
ash.
35-45. Gold, silver, jewels, pearls, the beautiful jewel-like
women—all these he seizes forcibly.
О Нага, it is not possible for the groups of Devas to slay him
with any weapon or missile either during day or at night. Hence,
О Mahadeva* do burn him down. You alone are our last resort.
Thus, О Lord of Devas, it behoves you to do this favour unto
all of us.
0 Lord, it behoves you. to do everything whereby Devas,
Gandharvas, sages and ascetics attain utmost courage."
Isvara said:
1 shall do all these things. Do not get dejected. Ere long I
shall do what is conducive to your happiness.
After consoling all those Devas with Indra as their leader,

the Lord of Devas thought about the means of the destruction
of the three cities.
‘How, in what manner, should the set of cities be destroyed
by me? Excepting Narada no other remedy is possible/
After steadying himself thus, he meditated upon Narada. At
the very instant, the sage of excessive penance came like wind.
The holy Lord had a Kamancjtadu (water-pot) held in his hand
and three staffs tied together. He was endowed with perfect
knowledge. H e was resplendent with the Yogapafta (upper cloth)
and rosary of beads as well as an umbrella. The matted hairs
96 Skanda Parana9
were kept tied upon his head. He had the splendour resem
bling that of fire and the Sun. He circumambulated the Lord
three times and prostrated on the ground like a log of wood.
Narada, the holy sagef joined his palms in veneration. He
then eulogized Sarva, the lofty-minded Lord, with a great prayer.
Narada said:
46-55. Be victorious, О $ambhu, О Virupaksa (odd-eyed
that is three-eyed one). Be victorious, О three-eyed Lord; be
victorious, О Sankara, О Isana, О Rudra, О Isvara. Obeisance
to you.
You are the Lord protector. You are the creator of the universe.
О Lord, you alone are the annihilator. You are the protector
of the worlds, the slayer of the wicked god of Death.
О Suresana, save us, О eternal Lord with the Vedas for your
form, О eternal Bhava-mhrti, О enemy of worldly existence; be
the bestower of freedom from fear on those who resort to you.
For the sake of the destruction of the possibility of being
(born) in the world, I seek refuge in you.
Why have I been thought of, О Lord? May the command be
given, О Lord.
Whose mind am I to agitate and excite? Who should tumble
down on to the ground? Whom shall I instigate for a quarrel,
О Lord, О foremost one among the victorious ones?
On hearing the words of Narada, Mahadeva, the Lord of

Devas, became glad with eyes in full bloom and spoke these
words: "Welcome unto you, О sage par excellence, always fond
of quarrels. О eternal son of Brahma, conversant with the
principles of playing on the Vina, О Narada, hasten >to the
great set of three cities of Bana, the Lord of Danavas. It causes
great fright among all the worlds. The husbands there are on
a par with the Devas and the wives are equal to the Apsaras.
The great set of the three cities moves by the refulgence of
those ladies. It cannot be split up by any means, О excellent
Brahmana. You do go there quickly and enchant everyone by
means of several rites of diverse characteristics."
V.iii.26.56-67 97
Narada said:
56-67. At your behest, О Lord of Devas, I shall get the
excellent city broken up (by dissension) though it is impen
etrable by diverse means on the part of the Devas including
Vasava (Indra).
After saying this, О king, the sage went to that excellent city
of Bana endowed with increasing prosperity and extending to
a hundred Yojanas. All fanciful things had been stacked there.
Different kinds of minerals gave it variegated, wonderful fea
tures. It was teeming with many mansions. It is (was) rendered
brilliant with many buildings. It was equipped with ornamental
gateways. It was- rendered beautiful with panels with sliding
bolts. It was equipped with many mechanical contrivances. It was
sparkling with ramparts and moats. It abounded in tanks, wells
and lakes as well as shrines of deities. It was embellished with
lotus-ponds teeming with swans and Karandavas. It was rich with
many birds. The excellent city of Bana had all these features.
Bana's huge palatial residence was in its centre. It had seven
storeys and was resplendent. It was embellished in gold with
divine workmanship. It was rendered beautiful with pearl strings,
diamonds and lapis lazuli. The ground was paved with gold
plates and made splendid with jewels. Various sounds such as
the breaths (trumpetings?) of elephants in rut, chariots, the
neighing sounds of horses, the jingling sound of the anklets
of women etc. made the atmosphere resonant.
The palace was guarded by Danavas of awful features, arro
gant due to their strength. They were armed with Kha^gas
(swords) and Tomaras. They had various weapons such as
thunderbolts, goads and arrows. The excellent palatial resi
dence of Bana had these characteristic features. It was famous
■
like the peak of Kailasa and was comparable to the abode of

Mahendra.
Narada hurriedly proceeded towards that city by the way of
sky. After going up to the gate he spoke these words to the
K$attr (the officer in-charge): “O gatekeeper, О very wise one,
О one expert in discharging royal duties! Be quick and inform
Вада that Narada is waiting at the gate?”
98 Skanda Parana
л
68-77. He bowed down to the feet of Narada quickly. Then

he began to submit to Bana who was in the centre of the Royal
Court. All his limbs began to tremble. He covered his face with
the hand. Even as all the soldiers were listening he spoke these
words: M There stands at the threshold, Narada who is honoured
and adored by Devas, Gandharvas, Yaksas, Kinnaras and Danavas.
He is fond of (instigating) quart els and is very difficult to
pacify."
Bana said:
*
Usher in the blessed son of Brahma, the brilliant one who

cannot be transgressed and who is unbearable. Why has he
been stopped outside?
On hearing these words uttered by the Lord, he went there

in great hurry and made Narada step in.
On seeing the celestial sage Narada adored by Suras, enter
ing, the delighted Daitya got up at once and saluted the feet
of the sage. He offered the sage a seat, formal Arghyapadya
and adoration duly. Then he dedicated to him his kingdom
and himself along with the kinsmen. Banasura himself enquired
of the sage about his welfare.
Narada said:
78-89. Excellent! Excellent! О mighty-armed one causing
Danu’s race to flourish! Who else excepting you is praise-worthy
in the whole range of the three worlds? О leading scion of the
family of Danu, О most excellent one among the descendants
of Danu! I have been honoured with wealth and jewels of very
excellent qualities; also by the offer of your kingdom as well
as your own self. Who else will adore (me)?
I have nothing, to do with the enjoyment of worldly plea
sures. Enjoy your own unimperilled kingdom. I have come
here after visiting Mahesvara only with an eagerness to see you.
I have heard that the set of your three cities moves about
due to the chastity of your wife. О Lord of Dinavas, I have
come here to see that celebrated wife of yours. If you consider
it proper, do not delay; let me see her.
V.iii.26.90-96 99
On hearing the words of Narada, he looked at the Kancukin,

the elderly staff-bearing officer of the womens’ inner apart
ment, endowed with good qualities. Delighted in his heart, the
king made the quarters reverberate with his voice and told
him: “O Kancukin, may the chief queen accompanied by all
the attendants of the inner apartment unhesitatingly grant an
audience to Narada." In view of the command of his master,
he grasped the hand of Narada, entered the apartment and
said to the queen: “This is Narada who has come to see you."
On seeing the excellent sage, she bowed down to his feet and
offered an excellent golden seat, Arghyapadya and other things.
The holy sage who was pleased offered her the greatest bless
ing and said: “O queen, in the entire range of the three worlds,
no other woman like you is seen, who'is chaste, well-behaved
and endowed with truthfulness and cleanliness. It is by your
power that the set of the three cities always whirls like a wheel."
On hearing those words joyously uttered by Narada, the
queen who was the most excellent one among righteous and
pious ladies, devoutly asked the sage about the sacred rites:
Rajni (the queen) said:

90-92. О holy Sir, what are those Vratas in the world whereby
Devas become pleased? What are the Danas (religious gifts)
offered which yield great benefits? What are those holy obser
vances of fasts included by learned ones among the holy rites
meant for women, by the performance whereof virtuous ladies
go to heaven? О highly esteemed one, mention all these things
truthfully. I wish to know everything. Do speak unhesitatingly.
Narada said:
93. Excellent! Excellent! О highly blessed lady, you have
put such a question as will enable all ladies to get their piety
increased by paying heed to it.
94. By fasts and Danas husband and sons come under
control. I shall tell you those rites which when performed always
bring about honour from kinsmen.
95-96. О beautiful lady, I shall mention those rites which
bring good results if performed and bad results if not per
formed. If they are performed a Durbhaga (unfortunate woman)
100 Skanda Purana
becomes Subhaga (fortunate). If they are not performed a Subhaga

becomes Durbhagd. A woman without a son shall be blessed
with a son if performed and cursed (on non-performance). A
virgin obtains a husband and another becomes deprived of the
husband (when not performed).
97-99a. Those who offer these things do not go near Yama:
Tiladhenu (a cow made of gingclly seeds), gold, silver, cows,
clothes, beverage, plot of land, scents, incense, unguents, sandals
of wood or leather, umbrella, meritorious fans, oil for foot
massage, oil for head, bathing requisites, beds and seats. Those
who give these (as Dana) do not go to Yama (- loka).
99b-100. If the following are offered to couples on Lalitadina
(the day of Lalita, probably 5th day in the bright half of Aivina),
there shall be conjugal felicity in this world and hereafter;
Honey, black gram, milk, ghee, salt, jaggery, medicine, bever
age, plot of land, paddy, sugarcane juice and smooth red clothes.
101-102a. The following things should be offered to a
meritorious and handsome Brahmana of good conduct: I shall
tell you, О queen, how these things should be given and on
what Tithir.
[Tithis and Danas:]

102b-104a. I Lunar day: A woman should observe the Vrata
of purity on the Pratipada day and offer fuel to a Brahmana
in the forenoon, reciting the Mantra: M May Hutasana (fire) be
pleased with me.""О beloved one of the king, in the course of
her twenty-six births she will never experience either ailment
or distress in her limbs and joints.
104b-105a. II Lunar day. A woman who joyously offers butter
to an important Brahmana on the second lunar day, shall become
one endowed with a smooth, stender body.
105b-lb7a. Ill Lunar day: Listen to the meritorious benefit
of the woman who, on the third lunar day, offers salt to an
excellent Brahmana, uttering the Mantra: "May Goddess Gauri
be pleased with me." A virgin will attain a husband and will
sport about with him likp Uma (with Siva). She will never be
a widow. She will obtain great fame. ■
107b-109a. IV Lunar day. After observing the Vrata of Naktam

(i.e. taking food only at night) on the fourth lunar day she
V.iii.26.109b-121a 101
should offer sweetmeats (Modakas) to a Brahmana. She should

utter the Mantra: “May the Lord of Devas, Gananatha, Vinayaka
be pleased.” As a result of her act, О beautiful lady, there will
never be any obstacle in any rite. So says the Grandfather (i.e.
Brahma.)
109b-l 10a. V Lunar day: A woman who offers gingelly seeds
to a Brahmana on the fifth lunar day shall become endowed
with beauty like Tilottama.
110b-112a. VI Lunar day: A devout lady shall always offer
a Fruit of Madhuka on the sixth lunar day with the Agni-born
Lord (i.e. Karttikeya) in view to a Brahmana who has mastered
the Vedas. Her son will become a great king like Skanda who
is the most excellent one among the groups of Devas. He will
be adored in all the worlds.
112b-115a. VII Lunar day: With the Lord of the Cosmos,
the Lord of Devas, Divakara (Sun-god) in view, a devout lady
should honour an excellent Brahmana with gold. The merito
rious benefit of that sacred rite has been extolled by excellent
Brahmanas. О queen, I shall mention it to you. Listen with
concentration of mind, О chaste lady. None of these skin diseases
will occur in (affect) her limbs even if the sins of prior births
happen to be in force: Scabies, leprosy, (leucoderma, white
patches, pachydermia etc.
115b-ll7a. VIII Lunar day: On the eighth lunar day a de
vout, beautiful lady should offer a black cow to a Brahmana
with good conduct, uttering the Mantra, “May Mahesvara be
pleased.” Her sin incurred in the course of many births per
ishes. She will become endowed with riches. There is no doubt
about this because the Dana is very excellent.
Il7b-119a. IX Lunar jjLay: A woman should devoutly offer
to a Brahmana, scents and incense with Katyayani in view on
the hinth lunar day. Listen to its benefit. If her brother, father,
son or husband were to enter the battlefield, they shall never
become overwhelmed because they are protected by that Dana
rite.
119b-121a. X Lunar day: О queen, a woman should offer
sugarcane juice on the tenth lunar day to a Brahmana other
than one with deficient limbs, with the Lokapalas (guardians
of the worlds) in view. Due to that Dana, she becomes the most
102 Skanda Purana
endearing one for all the worlds. There is no doubt about this:
So said Sankara.
121b-123a. XI and XII Lunar days: On the eleventh day, a
woman should observe fast and should offer water to a Brahmana
devoted to Visnu on the twelfth day with Narayana in view. She
will make people delighted with her touch and talk. She should
purify people too. Since the gift of water will be of infinite
benefit, it is considered great.
123b-125a. XIII Lunar day. With great devotion, a woman
should offer to a Brahmana oil for foot-massage and oil for the
head with Kama (god of love) in view on the thirteenth lunar
day. After death she may be born in any womb. In all those,
she will never be separated from her husband.
125b-126a. XIV Lunar day: A woman should offer to a
Brahmana on the fourteenth lunar day, with Dharma in view,
a utensil and sandals. In regard to her all the worlds are never
imperilled.
126Ы127. XV Lunar day: Thus in the course of Sraddha
at the close of every fortnight, she shall propitiate excellent
Brahmanas. О queen, her line of progeny shall always be unbroken.
Thus the efficacy of the TIrthas and Dana offerings has been
recounted to you.
[Propitiation of Plants and Herbs:]

128-130. Also, listen to the propitiation of Vanaspatis (plants
and herbs). One will attain heaven by approaching (devoutly)
the following trees: Jambu, Nimba, Tinduka, Madhuka, Amra,
Amalaka, Salmali, Vata, Pippala, Sami, Bilva, Amalivrksa, Kadali,
Patali and other, meritorious trees.
Narada said:
131-134a. If a Vrata is performed in the month of Caitra
by a woman, other Vratas are not on a par with even the
sixteenth fraction thereof.
If it is listened to, О lady of good fortune, one will never
see misfortune. Just as snow disappears when sunlight falls on
it, so also misery and misfortune become dispelled due to this
Vrata.
V.iii.26.134b-142 103
Listen now to the procedure of propitiation of Lalita called

Madhuka,1 О lady of good fortune. Even as it is being re*
counted it is conducive to ha.ppiness.
134b-139. On the third lunar day of the bright half of
Caitra a woman takes holy bath and keeps hef mind pure. The
image of Sankara along with that of Uma is to be made out
of the trunk of a Madhuka tree. They have to be duly installed
by an excellent Brahmana. With scented flowers, incense, camphor
and saffron, she adores the Lord with due utterance of the
Mantras. The feet are adored uttering the Mantra: "Obeisance
to Siva.” The penis is worshipped uttering “Obeisance to
Manmatha." The belly is worshipped by uttering “Obeisance to
Kalodara." The neck is worshipped by uttering “Obeisance to
Nilakantha." The head is worshipped by uttering “Obeisance
to Sarvatman (one identical with all, one who is the soul of
all).”
She then adores Uma. The belly is worshipped with the
utterance “Obeisance to R$amodara (‘one who has a lean belly').
The neck is worshipped by uttering the Mantra “Obeisance to
Sukantha ('one with excellent neck'). The head is worshipped
by uttering “Obeisance to Saubhagyadayini ('One who grants
conjugal felicity')." The Arghya is offered later.
[Arghya Mantra:]
140. “Obeisance to you, О Lord of the chiefs of Devas, О
consort of Uma, О Lord of the cosmos. О Lord, accept this
Arghya and destroy all my misfortunes."
141. After the offering of Arghya, the Karaka (waterpot)
is offered. It is filled with water and it is covered with a leaf
of Madhuka and is offered along with a gold piece in accor
dance with the capacity of the devotee.
[The Mantra for offering the Karaka:]

142. “O Lalita, the Karaka filled with water and endowed
W 134-150 give details of a different variety of MadhQka Trdyi. Goddess

L alitf is identified with MadhQka tree. The Vrata begins on the 3rd day
o f the bright 4)a1f of Caitra and is to be continued every month and is
to be concluded on 3rd day of the bright half of Phalguna.
104 Skanda Parana
with Saubhagya (conjugal felicity) is offered to you. It should

increase conjugal felicity etc.”
143-152. Uttering this Mantra, the excellent Karaka is
offered to a Brahmana. Till the next third lunar day of the
bright half of the month the devotee should avoid salt. After
praying for the forgiveness of the Goddess and the Lord of
Devas the devotee should eat only the Havis at night. This
procedure should be adopted every month. The Vrata is con
cluded on the third day of the bright half of Phalguna.
Salt is to be offered in the month of Vaisakha and Ghee
should be offered in the month of Jyestha. In the month of
Asadha Ni$pava (variety of rice) is to be offered. Milk is to be
offered in Sravana. Mudgas (green gram) are to be offered in
the month of Nabhasya (Bhadrapada). Paddy is offered in Asvayuja.
A vessel of Sarkara (sugar) is offered in Karttika and also a
Karaka filled with juice. In the month of Margasirsa, Karpasa
(cotton) is offered along with a Karaka filled with ghee. Kumkuma
•
(saffron) is offered in the month of Pausa and in the month

of Magha a vessel filled with gingelly seeds is offered. In the
month of Phalguna a vessel filled with sweetmeats is to be
given. What is to be offered in the succeeding Trtiya should
be avoided in the course of the current month. The procedure
in the case of these later rites is the same as before, О beloved
one to mind. The same image made of Madhuvrksa is to be
worshipped regularly. Ultimately everything is handed over to
the Brahmana preceptor.
Listen to the rite of Udyapana1 (ritualistic conclusion of a
Vrata). The devotee goes to the Madhuvrksa with all requisites
kept ready. The image is fixed in the centre of Madhuka and
Sarva stationed there as Uma sharing half of his body is to be '
worshipped.
153-159. Sarva is to be worshipped with profuse offer
ings of the adoration and repeatedly with Kumkuma, and garlands
of very tender flowers as well as Kusumbha flowers and Kesara.
Twelve couples should be offered pairs of Kausumbha (red in
hue) cloths, resembling the flowers of AtasI for wearing. Each
of these pairs should be given pairs of sandals, umbrellas, necklaces,
1. The Udyapana (concluding procedure of the Vrata) is described in w

150-169.
I к
V.iii.26.160-169 105
chains, bangles, rings and beds with splendid sheets covering

them. They should be smeared with Kumkuma and adored
with many flowers. They are made to stay in the Madhukavasaka
(grove of Madhuka trees) and offered various jewels and fed
duly. After they have taken food, they are to be made to rest
on the beds and forgiveness is requested for since everything
is rooted in the Guru. The Guru should be known as Mahesvara.
If the Guru is pleased, the entire world consisting of Suras and
Asuras is pleased. If one wishes for one’s welfare, one should
offer unto the Guru whatever one likes the most in the world,
whatever endearing thing one has in the house. These things
are to be offered by the rich, well-to-do people. .What should
be given by others is as mentioned below:
160-169. Others should worship two couples duly, the
first couple being any and the second that of Guru and his
wife. In adoring them, one should avoid Vittasathya (over-scru
pulousness in the expenditure). Then forgiveness is craved
from the Goddess, the Lord, the Brahmana and the Guru: mO
Goddess Lalita, just as you are never separated from Sambhu,
so also grant me non-separation from my husband and sons."
It is by performing the observance of Madhukatrtlya in
accordance with this procedure that Indrani attained the sta
tus of the wife of Indra and also an excellent son. She attained
conjugal felicity and good fortune in all the worlds and also
excellent happiness with all prosperity.
A virgin who performs this Vrata in accordance with this
procedure attains an excellent husband like Indrani who got
Indra.
An unfortunate one attains good fortune; a fortunate one
begets a son. A lady with a son gains everlasting happiness. She
never sees grief anywhere*
Misfortune accumulated in the course of many births cer
tainly perishes. The lady after death goes to heaven and re
joices along with Uma.
After enjoying the worldly pleasures for more than hun
dreds of crores of years she is born into the world again when
she gets a king as her husband.
The lady of good fortune then becomes richly endowed with
beauty and bears a son destined to become a king.
Thus the Vrata that is the most excellent one of all Vratas
106 Skanda Parana
has been narrated to you completely. О lady of good fortune,

whatever desire you have within your heart do ask for it.
CHAPTER TWENTYSEVEN
Creating Agitation in Tripura

*

1-6. On hearing the words of Narada, the queen said: “Be
pleased, О eminent Brahmana. Accept whatever Danas you
wish. I shall offer you gold, jewels as well as different kinds of
garments. Other rare and valuable things too I shall offer to
you/
On hearing the words of the queen, Narada spoke thus: mO
fair lady, let it be given to others, to the Brahmanas who lack
means of sustenance. We are richly endowed with everything
acceptable and accessible always through devotion/
On being told thus the queen invited poor Brahmanas who
were masters of the Vedas and Vedangas and began distribut
ing gifts as would be conducive to Saubhagya (conjugal bliss
and fortune). “May Hari and Sankara be always pleased with
me due to this Dana rite that increases Saubhagya (conjugal
felicity) as instructed by N arada/
Thereafter the queen said to the great sage Narada:
The Queen said:

7-13. Dana has been made as instructed by you. It is done
with my husband in view. О excellent Brahmana, in every birth
of mine may Bana alone be my husband. О dear excellent
Brahmana, I don’t have any other deity excepting Bana. On
the strength of this truth, may my husband live for a hundred
years. Women need not perform any other holy rite as the
husband alone is their deity. Still at your instance the Dana has
been duly offered. О honourable Sir, now let us do our duty.
I to my husband, О Brahmana Sage, go now. May blessing be
granted (to me).
V.iii.28.1-12 107
Then, О excellent king, Narad a took leave of her saying “So

be it," captivated the hearts of all and vanished from there
with his mind dwelling on another matter. The Brahmana was
duly adored by sky-walkers.
Then, О descendant of Bharata, all of them (the wives of
Bana) turned their minds towards their husband. Deluded and
enchanted by Narada all of them became pallid and devoid of
lustre.
CHAPTER TWENTYEIGHT
Destruction of Tripura:
m
Glorification of Jvalesvara and Amaresvara Ttrthas
Mdrkandeya said:
1. In the meantime Rudra occupied the banks of Narmada.
While he was sporting in the company of Uma, Narada arrived
there.
2. After bowing down to the Lord of the chiefs of Devas,
Sankara along with Uma, he submitted to the Lord the details
of what happened then at Tripura:
3-4. “At the behest of my Lord (you), I went to the place
where Bana’s palace was situated. After meeting Bana as per
formalities, I went to the great Antahpura. There I saw thou
sands of the queens of Bana, the intelligent one. Then I stirred
up that city in a befitting manner and in the way it had been
desired and have now returned.”
5. On hearing the words of Narada, the Lord gave his
approval saying, “Well done I Well done!” Then the Lord of
Devas pondered over the whirling of Tripura.
6-7. He thought: ‘Tripura moves like the discus whirled
from his hand by Visnu, the powerful one. It has great velocity
and it is extensive. It has been preserved by my splendour.
Bana is reputed all over the world as one devoted to me. Word
has been already given by me particularly to the Br&hmanas,’
8-12. Thus Mahesvara, the Lord of Devas, the Lprd of the
people, thought for a long time regarding the successful completion
108 Skanda Purana *
of the task.1The Three-eyed Lord meditated upon Mandara as

the bow, the earth as the bow-string, the eternal Lord Vi$nu
as an arrow with the blazing Fire-god with faces (mouths) on *
all sides as the sharp arrowhead, the excellent-feathered Garuda

in the centre of the two feathers at the tail-end. Then he made
the Earth as the chariot and the two Asvins as the yoke. (He
fixed) god Indra as axel, Kubera (the Lord of wealth) at the
front. Yama (was posted) at the right side, while terrible Kala
on the left; the Sun and the Moon were the wheels and Gandharvas
spokes.
13-20. Surajye$tha (Brahma) was made the charioteer; the
Vedas were made the excellent horses. The Vedangas were
turned into the iron bits in the mouth and the Chandas-s
(Metres) were made the reins. The orally uttered Omkara was
made the whip by Mahesvara. Dhata was placed at the head
and Vidhata behind. The Marutas (Winds) gathered from all
the quarters were placed in the Urdhva Yantra (the overhead
mechanical device). All the following ones were fixed to all the
joints: great Serpents, Pisacas, Siddhas, Vidyadharas, Ganas and
groups of Bhutas. Meru was stationed in the centre of the pole;
the great mountain (Mahagiri) was beneath the pole. The terrible
serpents were stationed in the mechanical device; Varuna and
Nairrta in the Samya (part of the chariot). Gayatri and Savitri
were stationed at the place where the rein was fastened. All
round in the flagstaff of the chariot were placed Satya (truth),
Sauca (cleanliness), Dama (control of the senses) and Raksa
(protection). After making the chariot (embellished with) all
the Devas, Mahesvara, the Lord of Devas, stood ready (for
battle) wearing the coat of mail and holding the sword with
the fingers having protectors made of leather of Godha (mountain
lizard). After adjusting his garments and binding the matted
tresses of hair, he got his divine bow ready and fitted his excellent
chariot. Stationed in the centre of the chariot, О Yudhi$(hira,
the Lord shone brilliantly.
21-34. With the twang of the bow, he made the three
worlds quake. After making the Vaisakha-Sthana (? special warrior
posture), Нага remained steady there. After surveying for a
1. The description o f the Chariot .and other preparations against Tripura

are rem iniscent of similar preparations given in Mbh, Kama, Chs. 55-34.
H ere the enemy is Baga, a devotee of £iva.
V.iii.28.85-44 109
long time, the Lord became angry with the eyes turning red.
He then controlled himself and meditated on the great Man
tra. With a desire to destroy the set of three cities, he released
(shot) the arrow when all the three of them stood together in
the space. For the period of a split half of a moment, he saw
the group of the three cities and smote them with an arrow
having three joints and three blades.
In regard to the set of the three cities, О most excellent one
among the descendants of Bharata, all the people became highly
frightened. The terrible ones in the form of Kala began to
laugh boisterously for the destruction of all Asuras. The men
experienced pain and distress. They remained motionless with
eyes not at all winking as though they were drawn in a picture.
The Devas in their abodes prattled and laughed loudly. They
(Asuras?) saw themselves adorned in red garments in dreams.
With the red garlands round their heads, they fell into muddy
whirlpools. They saw themselves with oil smeared on the heads.
О excellent king, they saw themselves riding in the vehicles
drawn by donkeys. The great Samvartaka wind, resembling the
final destruction of the Yugas, uprooted many of the houses
and groups of trees. There were earthquakes with loud thun
der-like reports. Thousands of meteors fell down. The Lord
showered blood mixed with'much rough gravel. In the sacri
ficial fire-pits of the Brahmanas, the fire, though properly oblated,
burned with smoke and sparks. The elephants were rid of the
stage of rut. The horses became deprived of their Sattva (in
trinsic strength). Even when not played upon, there came sound
Л _
from thousands of instruments. Though not shaken, the flag-

staffs and various kinds of umbrellas fell down. The trees and
the leaves began to burn. Everything was upset and there was
much of hue and cry.
35-44. The violent gust of wind demolished the gardens
of various kinds. Induced by it, all the flames and sparks blazed.
The trees, hedges, creepers and houses all round were envel
oped by the fire that blazed in all the directions. Everything
that burned was seen blazing with the lustre of a Kimsuka leaf.
On account of the smoke, it was impossible to go from house
to house. All the people in Tripura began to wail and lament
on being completely burned by the fire of the anger of Нага.
The whole city*bf Tripura enkindled in all the quarters, began
по Skanda Purdna
9
to burn. The tops and peaks were shattered in thousands and

they fell down. The smoke-enveloped fire was seen blazing all
round. It spread from quarter to quarter, dancing as it were.
It rushed through forests, temples, all the houses and turrets.
Urged by Kala himself, the fire blazed everywhere in the city.
Burning furiously as though enkindled by the anger of Нага,
it burned everything in the worlds. The whole region around
the three cities consisting of children and old people burnt
along with the vehicles, forests and doorways of the houses.
Some were engaged in taking food. Others were engaged in
drinking liquor. The courtezans were engaged in dancing and
singing. Distressed by the flames of fire, they embraced one
another. О excellent king, all those who were being burnt
became senseless.
45-60a. Other Danavas there were burned and deluded by
the fire. With their faces overwhelmed with the smoke, they
could not go elsewhere. The lotus ponds abounding in golden
lotuses and stirred up by the swans and Karandava birds and
the different kinds of tanks and wells blazed there. The parks
in the cities and the lakes were seen burnt by fire. They were
covered by faded lotuses. The extensive buildings and palaces
over a range of eight Yojanas, resembling huge peaks of mountains,
originally rendered splendid by jewels, were seen now com
pletely burnt down and shattered on the ground. When the
men, women, children and old people were being burnt every
where, the ruthless fire went on burning. There was loud
lamentation and wailing. О excellent king, some woman was
sleeping soundly. Another was in intoxicated state. One lady
of distinction had been sporting about and lying on her large
bed. A woman of large eyes bedecked in a number of neck
laces, who had been asleep, became distressed due to the smoke.
The wretched woman too fell into the fire. A certain woman
i
fond of her son had been closely embracing her son. She too
was burnt by the blazing fire in Tripura. A certain golden-
complexioned lady bedecked in sapphire saw her husband fallen.
She too fell over him. A certain lady of solar lustre was lying
asleep on her lover. When distressed by fire, О king, she embraced
his neck still more closely. Another lady of cloud-like complex
ion had a loose girdle of gold and white upper cloth. She fell
down on the ground. A certain lady had the lustre of the moon
and a Kunda flower. She was adorned in sapphires. She was
V.iii.28.60b-79a 111
found praying to the fire with palms joined in reverence and

kept over her head. While the clothes of a certain woman were
burning the tresses of hair of another woman were seen blaz
ing, О descendant of Bharata. All were frightened by even
golden vessels, that resembled the blazing fire. A certain ex
cellent lady distressed by too much of misery, lamented like a
female osprey on seeing the husband reduced to ashes. She
fell down on his head and embraced him closely. Another
woman saw her husband reduced to ashes in her own house.
She was distressed very much and lamented like a female osprey.
A certain woman saw her mother and father senseless. She
trembled and fell down on the ground in utter distress like an
exhausted mare. A certain excellent woman on being burned
ran about here and there. When a woman turned her face she
could not see her son who had been in her lap.
60b-64a. Kumbhila’s house was burnt and it fell on the
ground. So also the ruthless fire burnt the houses of Kusmanda,
_ *
Dhumr?., Kuhaka, Baka, Virupanayana, Virupaksa, Sumbha,

Dimbha, Raudra, the excellent Asura Prahlada, Dandapani,
Vipani, Simhavaktra, Dundubha, Saiiihrada, Dindi, Mundi,
Kravyada, Vyaghravaktra, Bana’s brother and Bana. So also the
houses of other Danavas, arrogant due to their strength.
64b-70. In every house the women who were being burnt
began to lament uttering piteous words. They found them
selves without support. They approached Siva: “O Pavaka, if
you have any enmity towards the menfolk of the demon, what
offence has been committed by the women who are like a
cuckoo in the cage of domesticity. You are not ruthless. You
are not too wicked. What anger do you cherish towards the
womenfolk? Have you not heard this in the world that women
should not be killed at any cost? But in your case you have the
additional power in burning when you are induced by the
wind. Mercy has not been shown by you. You do not have any
chivalry towards women. Even barbarians (Mlecchas) show mercy
on hearing the words of women. But a barbarian of barbarians
is insensitive. He can not be restrained.” Even as the women
were lamenting thus, there, О descendant of Bharata, the fire
continued to blaze with profuse flames and sparks. On seeing
all these, Bana who also felt scorched said:
71-79a. 1 have been a sinful soul in having slighted Нага
112 Skanda Purana
»
and so I am doomed. Sinful and foolish that I have been, my

(future) worlds have been destroyed.
Cows and Brahmanas in this world as well as hereafter have
been slain. Foodstuffs and beverages have been destroyed, so
also Mashas (religious institutions), parks and penance-groves.
The hermitages of the sages, the parks of deities, the abodes
of Ganas etc. have been demolished. Due to that sin my pen
ance and power have been upset. What shall I do with my
wealth? With my kingdom? With my Antahpura? I had been of
deluded intellect. I would rather seek refuge in the feet of
ф
Sankara. Neither mother nor father, neither kinsmen nor othjer

people excepting Mahesana can be the dispeller of the great
est distress. The fruit of the sin committed by oneself is to be
tasted by oneself. I shall also get burned along with all those
good men.” After saying thus he kept the Sivalinga on the
head and hurriedly went out of the house. He was enveloped
by fire. Utterly distressed, with all the limbs sweating profusely,
faltering frequently he began to eulogize Нага with words choked
and sought refuge in him.
79b-82. “O Sankara, if I am to be killed, I have already
been completely burned by the fire of your anger. О Mahadeva,
let not this Lihga be destroyed by you with your favour, О
Great Lord. I have adored, О most excellent one among Suras,
I have meditated with devotion, О Lord. Hence it behoves you
to guard this which is dearer to pie than my life. If I am to
be blessed by you, О most excellent one among Suras, or if I
am to be killed, О Mahadeva, let my devotion to you be con
stant in every birth, whether among animals, insects or birds,
in any of the brutish creatures as a result of my own Karma;
let my devotion to you be firm and unshakeable.”
83. After saying thus the highly esteemed Bana, the most
excellent one among devout persons, propitiated the Lord of
the chiefs of Devas by means of a hymn as follows:
[Eulogy of Siva:]
Bana said:
84-100. О Siva, О Sahkara, obeisance to the annihilator of
*
everything. Obeisance to the one that dispels the distress of

those who are afraid of the worldly existence. Obeisance, О
Lord, О destroyer of the body of the Flower-weaponed One
V.iii.28.84-100 113
(Manmatha), the person who likes to please young women. Be

victorious, О Lord of Parvatl; be victorious, О essence of the
ultimate truth. О Lord who have made a necklace of terrible
serpents, be victorious, О Lord who have applied pure ashes
on his limbs. Be victorious, О root-cause of all Mantras, the
sole deserving person in the universe. Be victorious, О Lord
with clusters of matted hairs rendered tawny by the venomous
serpents. Be victorious, О Lord whose bow Pinaka is held (ready)
by Bhairava. Be victorious, О odd-eyed one, О Lord without
attachment. Be victorious, О Sankara wearing the waves of
Ganga. Be victorious, О Lord with terrible forms, with the
Khatvanga in the hand, О moon-crested one. Be victorious, О
most praise-worthy one in all the worlds. Be victorious, О Lord
of the most excellent ones among §uras, О essence of the
world of Suras. Be victorious, О Sarva, who have burnt down
all essential things. Be victorious, О Lord worthy of being glorified,
the purest one of all the worlds. Be victorious, О Bull-emblemed
One, with conducts pf diverse kinds. Be victorious, О Lord
with well-arranged garland of human skeletons, О Lord, О
Kala unto the skeleton of the body of Aghasura. Be victorious,
О blue-throated one, О Lord with the gait of an excellent bull.
Be victorious, О suppressor of the sins of all the worlds. Be
victorious, О Lord whose feet have been bowed to by Siddhas,
Suras and Asuras. Be victorious, О Rudra who take one across
the terrible ocean of worldly existence. Be victorious, О Girisa
worthy of being honoured by the Lord of Suras. Be victorious,
О Lord of subtle form, О Lord worthy of being pondered over.
Be victorious, О Lord by whom the Tripura has been burned,
О intrinsic strength of the universe. Be victorious, О truth of
all scriptures. Be victorious, О Lord difficult to be compre
hended. О redeemer from worldly existence, О redeemer of
devotees from the terrible, big ocean of worldly existence full
of the sins of Kali. Be victorious, О Lord of the groups of
Suras, Asuras and Devas. Obeisance, О Lord with faces of horse,
monkey, lion and lordly elephant. О Lord of great shortness,
stoutness and great length I It is impossible for Amaras to perceive
you, О Niranjana (one devoid of afflicting attachment). I bow
down to your feet. Be victorious, О Lord accompanied by Aiiiba
(Mother goddess), О Lord Нага having the splendour of ex
cellent eyes. What is it that one who reaches the greatest height
114 Skanda Parana
9
does not destroy by not attaining you? Then, even penance will
be one that disturbs mostly; though great, it is very terrible.
Neither sons nor kinsmen, neither wives nor all the friends of
the world will approach one in difficulties, one who moves
about alone. Whatever has been done by one, auspicious or
inauspicious, that alone will accompany him like a caravan
when he goes ahead. There is no fear unto a person who
moves about without much wealth about him. A rich man will
not be rid of fear. Hence I shall forsake wealth. Greedy per-
i
sons commit sins. Even after hearing all about righteousness,

after having comprehended it, men are not pure in every detail.
You are Visnu, the Lord of the universe. You are the eternal
Lord in the form of Brahma, О Lord of the chiefs of Devas.
You are Indra', О Lord of Suras. Obeisance to you. You are the
Earth; you are Varuna; you are the wind; you are the Fire-god;
you are the initiation; you are the householder performing
the sacrifice; you are the firmament; you are Soma (the Moon,
the Soma juice); you are the Sun; you are the Lord of wealth;
you are Yama; you are Guru (Jupiter); the entire universe is
pervaded by you in the same manner as the three worlds are
m
enveloped by the refulgent splendour of the Sun.
101. On hearing this hymn composed by Bana, Lord Mahesvara

eschewed his anger. Delighted within himself he spoke these
words:
Isvara said:
102-103. From now onwards, О Danava, you need not be
afraid. Stay in your golden abode or by my side along with your
sons, grandsons, kinsmen and wife. From now onwards, О dear
one, you are one who cannot be killed by any enemy.
Markandeya said:
104-105a. О descendant of Bharata, again a boon was
granted by the Lord of Devas: “Honoured and adored by Suras
and Asuras, do reside happily at your pleasure in heaven, mortal
world and the nether regions, without perishing and without
changing.”
10$b-112. Thereafter, Rudra restrained the fire. His third
was saved by Lord £ambhu. The other two engulfed by
V.iii.28.113-121 115
the clusters of flames fell down on the ground. Rising half

above the flames reached heaven (?). The sound Ha-Ha uttered
by the groups of sages was great and loud. So also the lamen
tations of the gods of great esteem, Siddhas, Vi dyad haras and
others. One piece fell on Srlsaila. О king, the second one fell
on the mountain Amarakantaka. Since it fell down blazing it
is remembered as Jvalesvara1. When the Tripura was burnt
down, О king, when the excellent piece fell down, Lord Rudra
stayed there as the person restraining the clusters of flames for
the sake of protecting the sages continuing lamentations of
Ha-Ha. Mahesana stood there accompanied by Uma and Vrsabha,
his own form. He who at least remembers mentally Amarakantaka
with devotion, shall undoubtedly attain more merit than that
of Candrayana.
113-120. Since, О most excellent one among the de
scendants of Bharata, the excellent mountain is highly meri
torious, it shall always be destructive of all sins. It is overgrown
with various kinds of trees and creepers. It is rendered splen
did by different kinds of flowers. Various kinds of hedges and
creepers abound therein. It is overspread by various creepers.
It is infested by lions and tigers. It is adorned by herds of deer.
It is always joyously filled with the roaring sound of the beasts
of prey. There on that mountain Sankara, the Lord of the
chiefs of Devas, is served by thousands of gods, the chiefs of
whom are Brahma, Indra and Visnu. He who falls off the precipices
of this mountain Amarakantaka, sports about successively in all
the fourteen worlds, О king, i.e. the worlds2 of Indra, Vahni,
Kubera, Vayu, Yama, Nirrti, Varuna, Soma, Surya, Brahma (whose
region is devoid of pain), Vi$nu, Umarudra and thereafter that
of Isvara. The greatest world is that of Sadasiva. It is quiescent,
subtle, the luminosity that is beyond all sense-organs. An in
telligent devotee gets merged into it undoubtedly in accor
dance with this procedure.
Yudhifthira said:
121. О excellent sage, is there any special procedure envisaged
1. The T lrtha Jvalesvara is etymologically connected with the burning of the

second city d o t of Tripuras.
2. A list o f 14 Bhuvanas.
116 Skanda Parana
in regard to falling down the precipice? О great sage, I have

a great doubt in this regard; do tell me everything.
ф
Sn Markandeya said:
122-132. Listen, О son of Pandu, I shall tell you that
procedure. After performing a rite at the outset, a devotee
shall fall down the precipice. He shall at first perform three
Krcchra rites after performing the Japa a million times. He
should take in only vegetables (greens) and barley'water. He
should take ablutions three times (a day) and remain clean.
He should worship Isa, the three-eyed Lord of Devas, three
times. О great king, the number of Homas shall be one-tenth
thereof(?) He should perform the Japa of the Lord a hundred
thousand times and worship with scents and garlands. At night
he shall in dream see himself seated in an aerial chariot. Thereafter
he should hurl himself. One who hurls himself in accordance
with this procedure shall attain the heavenly world and sport
about along with Devas. After enjoying soul-stirring pleasures
for thirty crore thirty thousand years, he shall return to the
earth and enjoy the whole earth under his single’umbrella. He
will be adored by the people. Freed from ailments and grief
he will live for a hundred years. That Tirtha is well-known in
all the three worlds asjvalesvara. О son of Kunti, the river Jvala
created by Siva flows there. After extinguishing the fire in the
city of Bana, it joins Reva, О great king. The devotee should
take his holy bath there in accordance with the injunctions.
Duly uttering the Mantras he shall propitiate the Pitrs and
deities with water mixed with gingelly seeds and offerings of
balls of rice. He shall attain the benefit of Paundarlka sacri-
• •
fice. О king, he who performs Anasaka (‘no destruction’, ‘not

taking food’)
%
in that Tirtha is rid of all sins. He goes to Rudraloka.
_
133-142. He shall become the Lord of Amaras (Devas)

served by hundreds of Devas and attended upon by groups of
sages. So he shall be excessively meritorious. The Amarakanfaka
Tirtha extending to a Yojana all round is very meritorious. It*
is excellent and meritorious, because there are crores of Rudras.
If a devotee circumambulates that lofly mountain, it is un
doubtedly ,as good as though the entire earth has been
circumambulated. The three kinds of sins incurred through
V.iii.29.1-14 117
mind, words and deeds become destroyed: So said Sartkara.

О king, by the side of Amaresvara is the Tirtha Sakresvara.
Formerly it was installed by Sakra after performing penance.
The auspicious Tirtha named Kusavarta has been created by
Brahma. It is well known as Brahmakunda, Beyond that is
Haihsatirtha. So also Ambari§a Tirtha and Mahakalesvara. To
the east of Kaveri is the Tirtha Matrkesvara. These are on the
southern bank of Reva, О great scion of the family of Bharata.
They dispel sins if they are resorted to, bathed in or if the
Dana rite is performed. Siva is famous as Bhairava on Bhrgutunga,
О great king. To the south thereof is the Tirtha Capalesvara.
These are situated on the northern bank of Reva. They dispel
misery. By worshipping them and bowing to them, one shall
attain the benefit of the pilgrimage. They cause obstacles to
men, if they are not visited or adored.
CHAPTER TWENTYNINE
The Greatness of the Confluence of Kaveri and Narmada

I
Yudhisthird said:
• *
1-5. О excellent one, Kaveri1 is well known in the three

worlds. О Markanda, I wish to listen to her real greatness.
What is the mode of visiting that river? О Lord, what is the
benefit of the touch thereof? О Sage, what benefit accrues
from ablution, Japa, Dana and Upavasa (observance of fast
there at the confluence of Kaveri)? Do narrate, О highly es
teemed one. I have heard that any holy rite heard, seen, narrated,
performed or approved of does sanctify one. It is the Vedic
statement, О sage, that as in the case of Dharma, so in that
of heaven and hell too.

6-14. Excellent! Excellent! О highly esteemed one, since
1. This is a small tributary o f Narmada and not the famous river o f Karnatak.
The attainm ent of the Kingship of Yak?as is attributed to the sacred
efficacy o f thd*confluence of Kaveri and Narmada.
118 Skanda Purina
9
you have asked me, listen with concentration to the excellent

benefit of Kaveri. There is a Yaksa of great intrinsic strength,
well-known by the name Kubera. By the power of the Tirtha,
О king, he became the king of Yaksas.
Hence listen to it along with the proper procedure (of bath
etc.) with great devotion, О king of great esteem. He attained
Siddhi through (the merit accrued from bath in) the confluence
of Kaveri.
In the confluence, well-known in the world, of Kaveri and
Narmada, Kubera who was really valourous, took his holy bath
and became clean. He duly observed all the restraints (and
instructions) based on the injunctions of the sacred scriptures,
О excellent one among men. He propitiated the eternal Mahadeva
with single-minded concentration. He spent a month taking
food once a day. Then he spent some time taking food on the
sixth day only? Then he spent some time, О excellent'king, by
observing fast for a fortnight. The sensible one, thereafter,
spent some time by taking'in only roots, greens and fruits.
Then for some time he stayed in the Tirtha with moss for his
food. He spent some time with the observance of expiations
called Paraka and Krcchra, О honoured one. Then (he spent)
ъ __
some time with the observance of Candrayana and then some

time with wind and water as food. Thus, О excellent one among
men, eschewing lust and attachment, he stayed there for more
than a hundred years torturing his body and making it ema
ciated.
15-25. At the end of a hundred years, Mahesvara, the Lord
of Devas, became pleased with his great devotion and spoke to
him smilingly: mO Yaksa of great strength and excellent holy
rites, choose a boon. I have become pleased with your devo
tion. I shall grant you what you wish."
The Yaksa said:

If you are pleased, О Lord of Devas along with Uma, О
Sankara, let me be the Lord of all the Yaksas from to-day
without an end and free from any change and reduction, with
devotion unto you duly kept before me. О Paramesvara, grant
unto me the inclination for righteous actions.
V.iii.29.26-37 119
Isvara said:
What has been requested for by you is the fruit of your own
righteousness? The same is granted.
After saying this Нага vanished.

He too had his holy ablution in accordance with the injunc
tions. He propitiated the Pitrs and deities. Taking leave of the
Tirtha, he went home with his objects achieved. Honoured by
Yak$as, he had his coronation in accordance with the injunc
tions. He ruled over the extensive excellent kingdom.
О sinless one, there many other Suras, Siddhas, Yaksas,
Gandharvas, Kinnaras, groups of celestial damsels and sages
have attained spiritual perfection. Hence they know that the
confluence of Riven is destructive of all sins. It is the gateway
unto all heavenly worlds, О Yudhisthira. If people take their
holy bath in the Kaverl confluence and offer libations with
gingelly seeds, they are blessed. They are noble-souled and
they have led their life excellently, О dear one. Ten earlier
and ten later generations on the mother's side as well as those
on the father’s side of the devotee are redeemed by him from
the hellish ocean.
26-37. Hence, a man must make every effort to have his
holy ablution there. He should worship Lord Isvara if he seeks
the eternal state (i.e. Moksa). О king, Snana, Dana and Arcana
(adoration) performed devoutly by men (there) have more
benefit than a horse-sacrifice, О excellent one among men.
Everlasting heavenly pleasure is obtained through Н ота; the
life-span gets increased due to Japa\ one attains the eternal
region characterised by Sivakala(?) through meditation.
О Lord of men, one who enters fire in that Tirtha, shall stay
in Agniloka until the annihilation of all living beings.
О excellent one among men, listen to the meritorious benefit
of that person who observes the rite of fasting in the Tirtha.
He will rejoice with deities in an aerial chariot resembling the
sun and fully occupied by Gandharvas and Apsaras. He will be
fanned by excellent women.
For sixty thousand years and sixty centuries he sports about
stationed in Rudraloka. At the end he comes to the earth bom
as a king enjoying all pleasures and engaged ita munificent
gifts. Freed frdtn anguish and grief, he shall live fot a hundred
years.
120 Skanda P u rin a
О king, River Kaveri has all these good qualities. She is well-
known in all the three worlds at the confluence of Narmada.
Those who have controlled their speech, body and mind and
those who are engaged in the meditation on one worthy of
being meditated upon, at the confluence of Kaveri, О dear
one, shall also attain salvation.
Listen, О excellent king, I shall recount another miraculous
thing. What other (river) is on a par with the river in all the
three worlds?
There is no doubt about this that those who have reached
Narmada, those who circumambulate her, and those who drink
her water are meritorious.
38-43. For another fifteen births there will not be any
break in the line of their succession. Their sin gets dissolved
like snow at the time of sunrise. A man who takes his holy
ablution in Kaveri obtains the benefit usually attained at the
confluence of Ganga and Yamuna. It is remembered as eight
times more beneficial when Tuesday coincides with the four
teenth lunar day, during Vyatipata, during the transit of the
Sun and when Rahu and the Moon come in conjunction (lu
nar eclipse).
If at the .confluence of Ganga and Yamuna the merit of
ablution is equal to the weight of Yavas (barley grains) eighty
in number, at the confluence of Kaveri and Narmada the same ft
is remembered as eight times more. Ganga is honoured by

sixty thousand Ksetrapalas (Guardians of holy shrines). Other
Tirthas are guarded by half that number. There is no doubt
about it. The confluences of the rivers mentioned in Amaresvara
are guarded by eighty thousand Ksetrapalas.
44-48. So also to the south of Amaresvara, two Lihgas guard
the Tirtha, one being Linga Capalesvara and the second
Cancjiahasta. They were formerly installed by Siva as the guard
ians of Kaveri etc. The divine Narmada existing over many
Kalpas, is guarded by a hundred thousand (Ksetrapalas). The
mountain is guarded by a hundred thousand Oiiikaras, the
persons engaged ‘by Isa and equipped with sixty bows. A sin
committed in other places perishes in this holy spot. A sin
committed in this Tirtha becomes fixed forever.
Thus О dear one, Kaveri, the most excellent one among
rivers, has been recounted to you. She has originated from
Rudra’s body. Hence this most excellent river is meritorious.
V.iii.SO.l-lO 121
CHAPTER THIRTY
The Glory of Ddru Tirtha

1-5. On the northern bank of Narmada, there is the ex
cellent Darutirtha where an excellent Brahmana performed
penance, О highly esteemed one, and became a Siddha.
Yudhisthira said:
a •
Who is this most excellent Brahmana Daruka who became

a Siddha there, О great sage? Whose son was he? It behoves
you to recount this to me.
0

In the great Bhargava family was born a highly fortunate
Brahmana named Daru as the son of the intelligent Devasarman.
He was a master of the Vedas and Vedangas. He became a
celibate student, a householder and a forest-dwelling hermit
consecutively. (Ultimately) as a world-renouncing ascetic he
performed severe austerities in accordance with the injunc
tions in regard to the sacred rites of Sannyasa. О Yudhisthira,
he meditated on Mahadeva, abstaining from food intake. He
stayed at that Tirtha till the end of his life.
6-10. That Tirtha became well-known in all the three worlds
after his name. One should take the holy bath there, in accor
dance with the injunctions and adore the Pitrs and deities. He
should be truthful in speech and subdue anger. He should be
engaged in what is beneficial to all living beings. О king, here
itself he will obtain all desires in every respect. If one is en
grossed in truth and purity and performs the rite of Upavasa
(fast), he shall undoubtedly attain the benefit of the Sautramani
sacrifice. A follower of Rgveda should recite Rk passages; a
master of Samaveda Saman hymns; and a follower of Yajurveda
should perform the Japa of Yajur Mantras. They will obtain
excellent benefit. Sankara said that if a person abandons his
life in that Tirtha in accordance with the injunctions, he will
attain the ultimate state from which there is no return.
122 Skanda Ритора
CHAPTER THIRTYONE
The Greatness of Brahmavarta

Ф

l-6a. Thereafter one should proceed to the Tirtha well-
known in all the three worlds as Brahmavarta1. It is destructive
of all sins. There, О Yudhisthira, Brahma is always present as
a perpetual worshipper. With the arms lifted up and without
any support he continues to move around perpetually. For
twelve years he remained as a Mahavratl (observer of great
holy vows), taking food only once (a day). He remained in this
Tirtha meditating on Mahesvara in accordance with the in
junctions. Hence, О Lord, that meritorious Tirtha came to be
called Brahmavarta. One should take one’s ablution there in
accordance with the injunctions and propitiate the Pitrs and
deities. He should worship Isana, the Lord, or Visnu, the great
Lord. By the power of that Tirtha he obtains that benefit which
usually accrues from all Yajnas performed with due monetary
gifts.
6b-10. Every Tirtha becomes well known in the world after
the name of a Deva, Danava or Dvija who has attained spiritual
enlightenment there. It is also great. Neither water nor ground,
neither fertile field nor arid ground attain sanctity without the
(spiritual) efforts of men. People achieve spiritual perfection
through their power, resoluteness and fortitude, О king.
Due to blunders as well as covetousness people certainly fall
into hell. Wherever a sage resides after restraining his sense-
organs, there springs up a Kuruk$etra, Naimisa or Pu$kara.
This is not the famous Brahm&varta, the region between Sarasvatl and
/Dftadvati, which later became known as Kurukjetra. The author wants to
bring all famous sacred places to the banks of Narmada.
V.iii.S2.1-15 123
CHAPTER THIRTYTWO
The Greatness of Patresvara Tirtha

Ф
Sri Mdvkandeya said:

1-8. From there a pilgrim should go to Patresvara that is
destructive of all sins. It is there that the highly esteemed,
powerful son of Citrasena became a Siddha (spiritually per
fect) .
Yudhisthira said:
• •
О holy Sir, I wish to know who was this Siddha of great

austerities, who attained spiritual perfection in that Tirtha?
Whose son was he and what was the cause (of his perfection)?
ф

О excellent king, there was a former intimate friend of
Indra called Citra. He had great splendour. His son was well-
known as Patresvara. He was handsome and fortunate. He was
a terror unto all enemies. He was so close a friend of Indra
as though he was another Jaya (Jayanta).
Once in the middle of the Royal Assembly where all the
Devas had gathered together, he became much infatuated by
the dance and songs of Menaka for a long time. He trans
gressed all bounds of decency. It was as though his life had
become extinct. The Lord of Suras cursed him who had no
control over his senses: “Though you are staying in Svarga, yet
you have succumbed to weaknesses like a mortal. Hence you
will certainly spend a long time in the mortal world."
On being cursed thus by the Lord of Suras, the youthful son
of Citrasena began to tremble. With palms joined in reverence,
he spoke to the excellent one among Suras:
Patresvara said:
9-15. I have been sinful, infatuated and lost control of the
mind and senses. I, therefore, reaped the fruit thereof. But it
behoves you to be pleased.
124 Skanda Purdna
Ф
Sakra said:
Resort to the banks of Narmada and propitiate the quies
cent Siva for twelve years with the senses under control. You
will attain a good state. The scriptures declare that this world
(i.e. Svarga) belongs to pious persons having self-control, truth
fulness and purity, and not to people who are sinners.
When this was told by the intelligent Thousand-eyed One,

the sensible son of the Gandharva bowed down to him and
went to the earth.
He took his holy bath in the pure waters of Reva near
Brahmavarta. After performing Japa in accordance with the
injunctions, he adored Sankara by means of air, water, oilcake,
fruits, flowers and leaves. He maintained himself by eating
roots and drinking barley water. He performed severe austeri
ties with five Fires around him. Thereupon, the Lord became
pleased.
He saw the Trident-bearing Consort of Uma, the bestower
of boons. He had the Pinaka bow in his hand. The Destroyer
ф
of Andhaka (Siva) had the crescent moon for his crest-jewel

and elephant hide as his cloth. On seeing the Lord in front,
he fell down (at his feet).
Isvara said:
16-25. Welfare unto you. Choose your boon. О sinless one,
I shall grant you the boon. Whatever you wish, I shall give you.
No doubt need be entertained in this.
Patresvara said:
If you are pleased, О Lord of Devas, if a boon has to be
granted to me, О Lord, be stationed here for ever in the
Tirtha after my name.
On hearing this, Mahadeva in words choked with joy said:

MSo be it". Then the delighted Lord Sankara went away along
with Uma.
\Vhen the Lord went to heaven, he took his holy plunge in
the Tirtha, propitiated the Pitfs in accordance with the injunc
tions regarding the Japa and installed the Lord of Devas duly,
V.iii.33.1-7 125
О descendant of Bharata. It became well known in all the

three worlds as Patresvara.
After being rid of his curse, О king, he went to the beautiful
Indraloka. He was received with the utterances of “Be victori
ous” etc., and was highly delighted thereby. Thus, О Yudhisthira,
the question you had put has been clarified. One is rid of all
sins by a single holy ablution there. He who after holy ablution
and adoration of the Pitrs and Devas shall worship Mahadeva
in that Tirtha, О Yudhisthira, obtains the benefit of a horse-
sacrifice. After death he will sport about in the city of Siva for
more than a hundred years and then be born among mortals
as a king or someone of the same status as that of a king. He
will be conversant with the truth of the Vedas and Vedangas
and live a hundred years without sickness or grief. Again he
shall remember that water (the Tirtha i.e. Reva).
CHAPTER THIRTYTHREE
The Greatness of Agni Tirtha
Sn Markandeya said:
1-7. Thereafter one should go to the excellent Agnitlrtha,
О great king. It is there that Agni went on being enchanted
by Kama.
Yudhisthira said:
• •
How was the Lord (Agni), the sustainer of the universe,

defiled by Kama? How can there be perpetual residence (of
Agni) in single places? This is unparalleled and mysterious, the
most excellent in all the worlds. Do tell me, О highly esteemed
one, I have very great curiosity.
Sn Markandeya said:
Excellent! Excellent! О highly intelligent one! An excellent
question has been put by you, О sinless one. I shall mention
(the answer to it) as was heard from Mahesvara.
126 Skanda Parana m
There was a great king named Duryodhana1in Krtayuga. He

was fully equipped with elephants, horses and chariots and he
duly protected the earth. On seeing the king richly endowed
with handsome features and youthful figure and enjoying rich
and divine pleasures, Narmada sought him.2 The highly de
lighted king of Mahi$matl abandoned other young maidens
and loved that girl.
8-14. О excellent king, he (that king) sported with her and
at the proper time Narmada gave birth to a lotus-eyed girl.
Richly endowed with beauty in every limb and joint, she be
came well-known in all the worlds. The father and the mother
had affectionate attachment to her. After a long time the excellent
girl reached the prime of her youth, О king, but even when
wooed she never wished to offer herself.
On another day, Vahni (Fire-god) assumed the form of a
Brahmana of great austerities, slowly approached the king and
requested him secretly: mO excellent scion of the family of
Raghu, I am a Brahmana deficient in progeny, poor and helpless.
I woo her (your daughter) to become my wife. Your daughter
named Sudarsana is unrivalled all over the earth in her physi
cal beauty. She lives (grows) in your palace; О highly esteemed
one, do give her to me. I am alone. I have become disgusted
with long celibacy. I am now afflicted with love. О dear one, it
behoves you to do me this favour, since I earnestly beg for it.”
Raja ( The King) said:
15-23. О excellent Brahmana, 1 will never give my splen
did daughter to one who belongs to another caste and is also
devoid of wealth; you may go.
On being told this, Vahni (Fire-god) became excessively afflicted.

Without saying anything further to the king, he vanished there
itself.
1! The story is borrowed from Mbh, Anusasana Ch. 3. This king Duryodhana
is different from the M ahabharata hero, Duryodhana, son of-Dhftar^^ra.
This Ригада utilises the episode for the glorification of Agni Tirtha on
Narmada.
2. N arm ada seems to be enam oured o f even hum an beings. Before m eeting
consort, the Sea, she married Agni (domestic fire) and got a son. Now
she marries King Duryodhana and gave birth to a daughter who was given
f'1 ^ to Agni in marriage.
V.iii.S3.24 -34 127
After the Brahmana had gone away, the king took counsel
with his ministers and priests. Highly delighted, he occupied
his seat in front of the sacrificial pit. Even as he was devoutly
performing the sacrifice in the company of the Brahmanas, О
descendant of Bharata, Vahni vanished from the place even as
all of them were watching. The Br&hmanas became disappointed.
They went to the palace of the king with disappointment in
their minds and spoke to the king:
The Brahmanas said:

О great king Duryodhana, may this mysterious event be heard.
This miraculous thing has not been heard or seen before, О
excellent king. О king, all of us began duly our sacrificial rites
in the fire. For some reason the fire is neither seen nor does
it burn.
On hearing this terribly unpleasant thing issuing from the

mouths of the Brahmanas, the king fell down from his seat on
the ground like a tree, the root of which has been cut. He soon
recovered and became composed in a short while, but looked
all round as though he had become mad and spoke these
words:
24-34. aO excellent Brahmanas, what is this mysterious
incident? Consider this from the standpoint of the scriptures
and do tell me the reason hereof. What is the reason for the
disappearance of fire? Is it any of my sins or yours, whereby
the Fire-god has vanished from the hall of sacred fire. Was
there any loophole in the course of the recitation of the Man
tras? Was any rite performed without the requisite Daksina?
Was thfere any omission of the due rites? Why is Vahni not to
be seen? There is no enemy like Yajna. If there is any fault in
the cooked food served, it will burn the nation. If it is without
the utterance of the requisite Mantras it will burn the Rtviks.
If it is deficient in Daksinas it will destroy the Datr (donor).”
The Brahmanas. said:

We are not guilty of the omission of the Mantras. Nor, О
king, are we negligent in our Vratas. You are not short of the
Dravyas (money, sacrificial requisites). Please reflect whether
there is any other fault.
128 Skanda Parana
The King said:

Yet, all of you join together and think about the means of
remedy whereby there will be all-round welfare always in this
world as well as hereafter.
On being told thus, all those Brahmanas came to a final

decision. They, observing fast, stationed themselves at the place
where the fire had vanished. Then in their dream the exces
sively refulgent Fire-god said to the Brahmanas: "May ye all
hear the cause of my disappearance. The king was requested
by me to give his daughter to me, but he does not wish to give.
Therefore, I have vanished from the sacrificial hall, О excel
lent Brahmanas. If only the king is prepared to offer his highly
honoured daughter to me, then will I be present burning brightly
in his abode. Not otherwise.”
On listening to these words issued from the mouth of the
Fire-god, those Brahmanas, struck with wonder causing their
eyes to glisten, spoke these words to the king:
35-46. "After knowing your view all of us went to the sacrificial
chamber, observed fast and stayed there for the night. Then
we saw the Fire-god. We were told by him: ‘If the king is
prepared to give his daughter to me, I shall continue to stay
in his palace and blaze; not otherwise, О Brahmanas.’ After
coming to know of this, it behoves you to give your daughter,
О great king.”
The King said:

Your words and those of that god should be kept in mind
by me. I wish to stipulate an excellent condition in regard to
the offer of my daughter. May the Fire-god be present always
in my abode. I shall give my daughter of charming side-glances;
not otherwise.
On hearing this, the Brahmanas hurriedly approached the

Fire-god and got the marriage performed. Hutasana (Fire-god)
became delighted on getting Sudarsana. О Yudhi$thira, there
after he remained ever present in Mahi$mati and continued to
blaze. Ever since then the people call that TIrtha ‘Agnitirtha’.
Those who became purified by means of holy ablutions and
Dana at the juncture of the two halves of the month and
V.iii.34.1-9 129
propitiate the Pitrs and Devas became possessed of the ben

efits of a horse-sacrifice.
If gold is offered as gift at that Tirtha, О king, one acquires
the merit of gifting plots of land. There is no doubt about this.
If one observes the vow of non-intake of food in that Tirtha,
one becomes able to sport about in Agniloka after death and
is honoured by Suras.
Thus the origin of Agnitirtha has been recounted to you by
me. It is conducive to the destruction of all sins. Merely on
being listened to, it is meritorious, О most excellent one among
men. It is conducive to wealth and destructive of sins for ever.
So said Sankara.
CHAPTER THIRTYFOUR
Description of Ravi Tirtha

ф

1-9. There itself is another Tirtha of the noble-souled Aditya
(Sun-god). I shall glorify it, О excellent one among men, if
you are interested in listening.
Yudhisthira said:
« •
On hearing this incomparable mystery coming out of your

mouth, I am struck with wonder and I experience horripilation,
О excellent sage.
The Thousand-rayed Lord is the annihilator, creator and
free frdm any contamination. He caused the uplift of the worlds
through his incarnation on the bank of Narmada. Is the Lord
in the form of a man? Or does he redeem as a result of penance?
In whose family did he take his birth? Under whose control did
he come to be?

A devout, pure Brahmana born in the family of Kulika made
preparation for, pilgrimage to that Tirtha thinking, I shall visit
the Sun-god’.
ISO Skanda Purdna
m
He made the journey of more than a hundred Yojanas without

taking food and without drinking water. He was verily pre
vented from the journey in a dream: mO sage of great Sattva
quality, enough of your Vrata of this sort. Look at me, I have
pervaded everything, the mobile and immobile beings. I blaze.
I withhold rain and I then release it too. He who sees me not
dead but as Mrtyu (cause of death) sees reality. Choose any
fair boon whatever has been desired by you.”
h
The Brahmana said:

10-17. If you are pleased, О Lord, if the boon is to be
given to me, be present for ever on the northern bank of
Narmada. О Lord, be the bestower of boons to those persons
who are self-controlled and remember you with great devotion,
though staying a hundred Yojanas away.
Be the bestower of boons to those who are hunchbacked,
blind, deaf and dumb, or those who have some defect in some
limb or sense-organ and bow unto your feet. Without delay, О
-Lord, show mercy to those whose noses are shattered, whose
intellects are retarded and of whom there remain only bones
and skin.
Be the bestower of boons, О Lord of the universe, to those
who worship you everyday after taking the holy bath in Narmada
water.
О unswerving Lord, grant the- desired boons to those who
eulogize you in the morning through Vedic and secular prayers.
О Lord, this is my final boon that boons should be granted to
those men on the earth who get their haircut or shaving when
you are in full view.
Out of pity the Lord thereupon told the sage, M Let it be so”.
О great king, he stationed himself there with a hundredth part
and then vanished.
18-24. A man should go to that Tfrtha with great devotion
and perform the holy ablution. He should propitiate the Pitrs
and Devas. He shall thereby derive the benefit of Agniftoma.
He who immolates himself by entering fire at that Tlrlha,
О king, goes to Agniloka brightening all the quarters.
He who gives up his body after reaching that TIrtha, shall
go to the world of Varuga. So said Sankara.
V.iii.35.1-7 131
He who abandons worldly life by adopting Sannyasa at that

Tlrtha and quits life, is honoured in the heavenly world where
groups of Apsaras are (in attendance) and divine (musical)
sounds reverberate. After staying there he returns to the mortal
world and becomes well-conversant with the Vedas and Vedangas.
He shall be rid of ailments and grief and shall be the Lord of
crores and crores. Accompanied by sons and wife he shall live
a hundred years.
He who gets up early in the morning and remembers the
Sun-god there becomes undoubtedly rid of the sins committed
throughout the life.
CHAPTER THIRTYFIVE
Glorification of Meghanada Ttrtha
Yudhisthira said:
9 *
1-7. What is the reason for which Mahadeva stands in the

middle of water, О excellent Brahmana, after avoiding the
northern and southern banks?

This narrative, О dear one, is unparalleled, meritorious and
pleasing to the ears. I shall recount to you entirely what has
been heard in the Puranas.
О highly esteemed one, in Treta Yuga Ravana who was an
enemy of Devas, conqueror of the three worlds, terrible, fright
ening to both Suras and Asuras, impossible of being killed by
Devas, Danavas, Gandharvas, sages and ascetics, was going around
the earth by means of his aerial chariot.
At that time, a haughty Danava named Maya staying within
a cave was performing penance in the middle of the Vindhya
range of mountains. The Raksasa (i.e. Ravana) approached
him humbly on the ground. He was adored and honoured with
reverence, Danas etc. (Ravana) asked: “To whom does this girl
with eyes resembling lotus petals and countenance like the full
moon belong? What is her name? О Sir, why does she,perform
the severe penance?”
132 Skanda Purana
m
Maya said:
8-11. 1 am the excellent Lord of Danavas and am called
Maya. The name of my wife is Tejovati. Her splendid daughter
is well known as Mandodarl. She is engaged in penance for the
sake of a husband and hence she is adoring the splendid Husband
of Uma.
On hearing those words Ravana who had been deluded due

to arrogance, became humble and spoke to Maya:
“I am born of the family of Pulastya. I have humiliated the
pride of Devas and Danavas, О highly esteemed one. I request
you. It behoves you to offer your daughter.”
12-16. After realizing his connexion with Pitamaha (Brahma)
the noble-souled Maya honoured Ravana duly and offered his*
daughter. The Rak$asa was duly honoured by the night-stalkers
(i.e. demons). He took her in an aerial chariot and began to
sport about in the celestial garden with her.
After some time, О descendant of Bharata, Ravana who could
make people cry, begot a son and became the most excellent
one among those who had sons.
Even as he was born, the child of huge body gave out a loud
cry (sound) like that of the Samvartaka cloud, whereby the
worlds became benumbed. After hearing that terrible roar,
Brahma, the grandfather of the worlds, named him Meghanada.
17-25. Having been named thus he took up a great Vrata
and propitiated Sankara, the Lord of Devas, along with Uma.
He made his body lean through Vrata, Niyama, Dana, obser
vances, Нота, Japa in accordance with the injunctions and by
performing Krcchra and Candrayana. On a certain day he went
to Mountain Kailasa, took up two Lingas and proceeded to
wards the South. After coming to the banks of Narmada, the
mighty DSnava became desirous of taking a holy bath. He placed
the Lihgas down and performed Japa and adored the Lord, О
king. The night-stalker became contented by the stay in the
shrine, holy ablution and Н о т а in the fire. When he wished
to go back to Lanka, О excellent king, he took up one of the
Lihgas with his left hancl and the other one with the other
hand with due devotion. By the time the son of Ravana could
take up the Mahalinga it fell down in,the waters of Narmada.
{Jef uttered “Go, Go” and installed it in the middle of the
V.iii.35.26—V.iii.36.6 133
water. After bowing down to Lord Paramesthin, the son of

Ravana went away by the aerial path duly honoured by the
demons. Ever since then the Tirtha became well known as
Meghanada.
26-31. The roar had been heard before and it was the
cause of the destruction of all sins, О great king. One who
takes his holy bath in that Tirtha well-known as Garjana and
stays there for a day and a night shall obtain the merit of
performing a horse-sacrifice.
If a person performs the rite of offering balls of rice in that
Tirtha, О king, there is no doubt about this that the merit that
accrues from a Satlrayajna will accrue to him. He has propi
tiated the Pitrs for twelve years. If a person feeds a Brahmana
with the food of all six tastes, О descendant of Bharata, at that
Tirtha, О excellent one among men, the devotee obtains ev
erlasting merit.
He who brings his life to an end with a purified soul shall
stay in'Sankara’s world until the destruction of all living beings.
Thus, О tiger among men, the excellent origin of Garjana
Tirtha has been recounted to you due to ties of affection. It
causes the destruction of all sins.
CHAPTER THIRTYSIX
The Glory of Ddruka Tirtha

Ш

1-6. Thereafter, О great king, one should go to the excel
lent Daru Tirtha1where Indra’s friend Daruka became a Siddha
formerly.
Yudhifthira said:
О sinless one, how was the penance performed formerly by
Daruka? I wish to hear the procedure thereof from you, О
excellent Brihmapa.
%
1. As noted in Chapter 231 infra. Daruka Tirtha is repeated four times

(catvaro ddrukeh)arah) in this text.
134 Skanda Purana

Well, I shall recount to you the wonderful incident that
occurred long back in the celestial assembly of the sages of
purified souls. The name of the favourite charioteer of Indra
was Matali. Once for some reason he cursed his son. The son
affected by the curse quaked and fell at the splendid feet of
Indra with his head touching them. He submitted to the Lord
of Devas (the full details). The Lord of Suras told the accursed
one how and by means of what rite could the terrible curse
come to an end:
7-13. “Go to the banks of Narmada and stay there till the
end of the Yuga propitiating Mahesvara. Then you will have a
rebirth. In this birth you will be well known by the name Daruka1
in the form of a human being. After serving the great Lord
holding the conch, discus and club you will attain Siddhi."
On being told thus by the intelligent thousand-eyed Indra,
(the son of Matali) who had lost his senses, bowed down to
him and came to the banks of Narmada. By means of Vratas
and fasts he mortified his body. He was always engaged in Japa
and Н о та and propitiated the trident-bearing, noble-souled
Mahadeva, the bestower of boons. He adored with great devo
tion, О king, till the ultimate annihilation of all living beings.
The excessively wise son of Matali became a charioteer of a
partial incarnation of Visnu. Propitiating the Lord of the Cosmos
he attained the good state (i.e. Moksa).
14-19. Thus, О dear one of good holy Vratas, the origin
of Darutlrtha has been recounted in the manner it was nar-
*
rated to me by Sankara.
On hearing it, Yudhisthira was struck with great wonder. He

saw his brothers with hairs standing on end repeatedly.
0

A man who takes his holy ablution there duly, says the Sandhya
Daruka was a trusted charioteer of К ода and is m entioned many times

in Mbh. Before his death, Кгзда sent Daruka to Pai.idavas with the news
'o f the catastrophic destruction of Yadavas (Mbh, Mausala 4.2-3). This
Ригёда writer claims the greatness of D anika’s career to this Tlrtha by
nam ing it Daruka Tlrtha.
V.iii.37.1-8 135
prayers, worships Sankara, the Lord of Devas, and begins the

repeated recitation of the Vedas with concentration, shall
undoubtedly attain the merit of a horse-sacrifice. One who
devoutly feeds Brahmanas at that Tirtha with great purity at
tains the merit of feeding a thousand Brahmanas (elsewhere).
Whatever has been performed with pure intention, viz. Snana
(holy bath), Dana (offering gifts), Japa, Н ота, self-study of the
Vedas, adoration of the deities etc. shall be fruitful.
CHAPTER THIRTYSEVEN
Glorification of Deva Tirtha

0

1-8.- Therefrom, О eminent king, one should go to the ex
cellent Tirtha called Devatlrtha where thirty-three Devas took
their holy bath and attained great Siddhi.
Yudhisthira asked:
• •
How did all the Suras attain the great Siddhi, О dear one?
All of them had been conquered by the powerful Danavas.
How did they get highest salvation by taking the holy bath in
the Tirtha?
#

Formerly, О king, Indra along with the groups of Devas, was
ousted from his kingdom by the awful hordes of Daityas of
great might in the course of a battle.
Their army was shattered by the divisions of elephants, horses
and chariots. On being annihilated and smashed and dissi
pated by the onslaughts they fled along the roads. Assailed by
Jambha, Sumbha and Nisumbha, Kusmanda, Kuhaka and oth
ers, they trembled with fear and all of them approached God
Brahma. The Devas with Vahni as their leader bowed down,
their heads to Brahma Paramesfhin and submitted thus : “See,
see, О highly esteemed one, we have been smashed to smithereens
by the Danavas. We have been separated from our sons *and
136 Skanda Purina
л
wives. Hence we have sought refuge in you. Save us, О Lord

of Devas, О grandfather of all the worlds. О Lord of Suras, О
Paramesvara, barring you we have no other refuge.”
Brahma said:
9-17. For the sake of the destruction of the Danavas,
station yourselves on the banks of Narmada and perform pen
ance in the place with composure. Penance is the greatest
strength.
There is no other means of remedy; there is no Mantra or
rite excepting the meritorious waters of Reva, the cause of the
destruction of all sins. It is my opinion that poverty, ailment,
death, imprisonment and other difficulties are the results of
sin. After realizing this, perform severe penance.
On hearing those truthful words of Brahma Paramesthin, all

the Suras with Agni as their leader came to Narmada.
There they performed severe penance and attained Siddhi.
Ever since then that Tlrtha is being sung about as the excellent
Devatlrtha in all the three worlds. It is conducive to the de
struction of all sins.
A man who has controlled his sense-organs duly and goes
there and devoutly takes the holy bath, shall obtain Mauktika
(pearl, salvation).
He who feeds a few Brahmanas at that Tlrtha shall obtain,
О king, the merit as though he has fed a thousand Brahmanas.
Devasila ('the Rock of Gods’) there is very beautiful and is
conducive to the increase of great merit.
18-22. Those who die after renunciation shall obtain ev
erlasting state (i.e. Moksa). He who enters burning fire there
at that Tlrtha, О Lord of men, shall stay in Rudraloka until the
annihilation of all living beings.
Thus Snana, Japa, Н ота, self-study of the Vedas, adoration
of the deities, good and evil deeds done at that Tlrtha shall
be everlasting.
Thus the origin and procedure of the pilgrimage to Devatlrtha
has been entirely recounted to you as was heard from Sahkara.
Those who read this story of Devatlrtha that destroys sins
iftd redeems devotees from all miseries do go to Devaloka.
V.iii.38.1-12 137
CHAPTER THIRTYEIGHT
The Greatness of Narmadesvara Tirtha

0

1-12. Therefrom, О great king, one should go to the excel
lent Tirtha named GuhavasI where Mahadeva spent millions of
years as a Siddha staying in a cave.
Yudhisthira said:
• •
For what reason, О dear one, did Mahadeva, the preceptor of

the universe, spend so long a period in the cave, О excellent
Brahmana? О sinless one, narrate this completely in detail to me.
I wish to hear everything in full. 1 am extremely interested.
0

Excellent! О great king, an excellent question has been put
by you. This is fully explained in the Purana. Now that I am
pretty old, it is difficult for me to expatiate upon it. It occurred
pretty long back. It is a matter of hoary antiquity. Hence I shall
succinctly tell you, О dear one. Know it from me.
Formerly, О king, in Krtayuga, there was a great forest named
Daruvana. It was overgrown with many trees and creepers. It
was splendidly' beautified by various tender creepers. It was
resorted to by lions, tigers, boars, elephants and rhinoceroses.
There were many birds there. It was like the divine park
Caitraratha.
There some highly wise men of very severe austerities lived
devoutly, strictly adhering to the system of four Asramas (stages
of life), viz. celibate student, householder, retired hermit and
recluse. All of them desired the greatest state (Moksa). They
strictly practised their own respective duties.
Once, during spring, for some undisclosed reason, Mahadeva
was proceeding in an aerial chariot along with Uma. There he
saw a hermitage in water reverberating with the Rk, Saman and
Ysyus hymns. The way in and out could not be seen. It was
conducive to the destruction of all sins. On seeing it, the goddess
was delighted. She asked the Lord of the chiefs of Devas with the
moon for hisjerest jewel, in words choked with excessive delight:
138 Skanda Purana
The Devi said:

13-22. О Lord, whose is this hermitage echoing with the
sounds of the Vedic texts? On seeing this one becomes rid of
all tiresome feelings of hunger, thirst etc.
Mahesvara said:
О goddess, have you not heard about this great Daruvana?
Many Brahmanas dwell here as householders. All the women
folk there are engaged solely in attending on their husbands.
О Daughter of the Mountain, no other deity is known to them.
No other sacred duty is practised by them.
On hearing this excellent statement uttered by the Lord of

Devas, she became overcome by curiosity and said to Sankara
again: “O Lord, О Mahadeva, it has been stated by you that
the women are engaged in the sacred duty of attending on
their husbands. Be like Madana (god of love) and upset their
fidelity.”
Isvara said:
О my beloved, I do not approve of what has been spoken
by you. Indeed the Brahmanas are great beings. One should
not act antagonistically to them or displease them. Anger is the
striking weapon of Brahmanas. Discus is the striking weapon
of Hari. (Their) Anger is more ruthless than the discus. Hence
one should not infuriate a Brahmana.
Neither Devas nor common people, neither Nagas nor Asuras
in all the three worlds, have survived from being destroyed
after being (angrily) looked at by them.
Salvation, Svarga (heavenly pleasure), earthly benefit and
welfare in the mortal world all come onlv to those towards
4
whom the highly esteemed Brahmanas, the deities of the earth,

are well-disposed.
By realizing this, О highly esteemed lady, leave your im
proper insistence on the proposed act. That wherewith Brahmanas
become angry is antagonistic to the other world as well.
The goddess said:

23-38. О Lord, the honour of those ladies is highly es
V.iii.38.23-38 139
teemed by the Suras unless you suppress it and keep it low. I

am not your beloved nor am I subservient to you. О Mahadeva,
in the Lokaloka there is nothing which cannot be accomplished
by you. О most excellent one among Suras, may at least this
single task (request) of mine be carried out.
On being told thus by the goddess, Mahadeva who is favourably

disposed towards the inclinations and behests of the goddess,
adopted the form of a Kapalika and went to Daruvana. He
adjusted the dishevelled matted hairs and retained only the
moon as his crest-jewel and a chain round the neck along with
the earrings. He wore the hide of a tiger and was bedecked
in girdle and necklaces. He seemed to cause tremor in the
earth through the loud jingling sounds of the anklets. The
matted hairs were tied up and the great Lord had smeared his
body with holy ash. In his hand he retained the skull of the
noble-souled Brahma. He played on his big Damaru (drum)
causing the earth to quake. He reached Daruvana in the morning.
By that time all those meritorious people who desired (to
collect) flowers, leaves and fruits went with others. The wind
was blowing. On seeing the miraculous form of the Lord, О
descendant of Bharata, the minds of those young women became
defiled by Kama (God of Love).
On seeing the splendid male, all those excellent ladies, the
womenfolk of .Daruvana, experienced exudation of perspira
tion in their bodies due to exhilaration.
On seeing the miraculous Lord, there were various types of
outbursts of emotional excitement among those ladies, О best
of men. (Those wives of the Brahmanas were upset emotion
ally.) Some of them could not know where their garments
were. Others lost their upper garment on seeing the wonderful
form of the Lord. They were extremely enchanted and fasci
nated. The tresses of hairs of some of them got dishevelled.
Some stood up from their seats desirous of offering alms but
could not even stir. One lady who was overproud of her beauty
and youthful form forgot to breast-feed her son lying on her
lap. On seeing Mahadeva, another lady became struck by the
arrows of Kama. She pressed down her protruding breasts with
her arms. Sighing and expelling hot breaths, she ceased to
talk. Thus Paramesvara made all those womenfolk excited in
a wonderful way and went off.
140 Skanda Purana
9
39-46. By that time, all those Brahmanas after wandering

all over the great forest came back to their abodes and saw
their wives weak and for splendour. Those ladies who had
great devotion towards their husbands formerly had now slipped
down from chastity. On coming to know of this, those excel
lent Brahmanas came out. They consulted one another and
understood that Lord Mahesvara had vanished after upsetting
the minds of their ladies. One infuriated Brahmana lifted a ■
stick and ran. Another raised up a Kalmasayasti (spotted stick?)

and still others a handful of Darbha grass. They ran about here
and there in the forest, О king; the noble-souled ones gath
ered together and said in anger:
“If we have performed any Homas, if we have propitiated
our preceptors, then, by the strength of that truth let the
excellent Lihga (Penis) of the Lord fall down. If we have gone
from one Asrama (stage of life) to another in the due order
as laid down in the scriptures, then by the strength of that
truth, let the Linga of the Lord fall on the ground. Thus, by
the power of the truth of the Brahmanas repeated thrice, even
as Siva stood seeing, his Lihga fell down on the ground.1
47-54. In Lokaloka there was a great lamentation, О
descendant of Bharata, when the Lihga of the Lord fell down
and the great destruction of the whole universe became immi
nent.
The sound of the Lihga falling down was extremely terrible.
There were terrible earthquakes and falling of comets and
After the Vedic period, people seem to have forgotten the identity of
Rudra and Agni. They forgot that the Linga is a symbol of blazing flame
of sacrificial fire. Though the procedure of Linga-worship and Fire-wor
ship was the same (G.B. Dandage, Yajna, Rudra and Sivalinga) people in
the Puratiic period identified the Pitidi of Siva with phallus. And to
explain separateness of the Lihga from diva’s body a story for its fall was
created.
There are different versions of the fall of Siva’s penis:
i. Pirvatl instigates Siva to tempt the wives of sages in D&ruvana—an
indecent act for which sages forced him to drop his penis.
ii. After self-immolation of Sati (Siva’s first wife) Siva jn his bereave
ment went a-begging in D&ruvana—a colony of sages. Wives of sages
went after him and as a penalty Siva was made to drop his
щ
penis.
iii. Siva of his own accord cut down his own penis (Mbh, Sauptika 7.21).
As Siva is adorable, his penis too was regarded adorable. Versions
(i) and (ii) above hint at the superiority of sages over Siva.
V.iii.38.55-68 141
meteors when the Linga of the Lord fell down. The tops of
mountains fell down and the seas became dried up. The Devas
became moody and dispirited.
AH of them collected together and approached Brahma
Parame$thin. With their palms joined in reverence they eulo
gized him with different kinds of hymns. The Lord of the
universe with four lotus-like faces became delighted. He said
to the distressed Suras: “Do not be grief-stricken. The Three
eyed Lord of Devas has been affected by the curse of Brahmanas.
When those Brahmanas endowed with penance are pleased, he
will become free (from the effect of the curse) again.** О suppressor
of enemies, on hearing this the Devas went back. All of them
and the sages thought together, О descendant of Bharata. Along
with Visvamitra, Vasistha, Jabali, Kasyapa and others they said
to the Slayer of Tripura:
55-59. “O Lord of Suras, the spiritual splendour of the
twice-born is extremely powerful. Endowed with forbearance
and performing the penance, you shall become devoid of fatigue.
Since it was due to the resentment of the sages that the ex
cellent Linga of yours, О Mahadeva, fell down, it will not become
worthy of being worshipped. The merit that men attain by
worshipping the Linga cannot be obtained either by perform
ing Agnihotra or Agnistoma. By the words of Devas, Danavas,
Yaksas, Gandharvas, Uragas, Raksasas and the Brahmanas it
will be worthy of being worshipped. It will be worthy of being
worshipped by Brahma, Visnu, Indra and Candra. It is the
benefit of your Linga in this world as well as in the other. **
60-68. On being told thus, the Lord of the cosmos bowed
down to the excellent Brahmanas. Endowed with great delight
he joined his palms in reverence and spoke: “Brahmanas are
mobile Tlrthas bereft of water. They can be desired by all.
Dirty (sinful) people become purified by the water of the words
of these Brahmanas. There is no holy spot, no Tirtha where
after causing the anger of a Brahmana one can go and get
purified. Even Pu$karas (holy places) are U$aras (arid lands).
That which is not composed by Brahmanas is no Sastra; that
which is not offered to a Brahmana is no Dana; that which is
no outcome of the favour of a Brahmanads no happiness; and
that which is not caused by the anger of a Brahmana is no
misery. All the Tlrthas throughout the earth and also Ganga
142 Skanda Parana»
and other rivers do not deserve even a sixteenth part of one

sentence of a Brahmana."
After duly honouring all the Brahmanas, after being permit
ted by the great sages, the Lord went to the excellent bank of
Narmada.
The Lord observed the great Vrata, became engaged in jap a
and Snana and performed the penance for an Arbuda (many
millions) of years residing in a Guha (cave). When the obser
vance was concluded, the Lord installed Mahesvara. Being saluted
by the Suras, the Lord went to Kailasa along with them.
Since Paramesvara had been installed on the banks of Narmada
by him, for that reason he is called Narmadesvara.1
69-75. A Yati who has conquered all the sense-organs, who
takes his holy bath and worships Mahadeva, Narmadesvara (Lord
of Narmada), shall obtain the merit of a horse-sacrifice.
If anyone offers to the Pitrs gingelly seeds, water, Kusa grass
and flowers, О son of Pandu, his ancestors of twenty-one
generations rejoice in Svarga.
He who feeds Brahmanas in that Tlrtha with milk pudding
mixed with ghee, О king, obtains the merit accruing from a
crore (i.e. feeding a crore of Brahmanas elsewhere).
О Yudhisthira, he who stands in the middle of the water and
• • *
offers gold o r silver to Brahmanas shall obtain the merit of

Agnistoma. He who approaches Narmadesvara and stays there
without food on the eighth or fourteenth lunar day shall attain
the fruit of the (fulfilment of) birth.
He who enters burning fire in that Tlrtha, О king, shall be
free from the fear of ailments for seven births, О descendant
of Bharata.
He who abstains from food intake in that Tlrtha his goal
shall be Rudraloka from where he will never return.
76-77. Thus the procedure of the pilgrimage and the origin
thereof have been recounted to you, О excellent one among
men. In the Purana it has been laid down in detail. A man who
glorifies the origin of Narmadesvara and who listens to it with
devotion shall obtain the merit of the holy ablutio'n.
The Lihga was installed by Lord Siva himself on Narmadi and came to
be called Narmadelvara.
V.iii.59.1-19 143
CHAPTER THIRTYNINE
The Greatness of Kapila Tirtha

1-9. From there, one should go to the excellent Tirtha
called Kapila Tirtha. By the holy ablution alone with devotion
(in it), a man is liberated from all sins.
Yudhisthira said:
• •
О excellent Brahmana, the greatness of Narmadesvara, the

cause of great wonder in all the worlds, has been recounted.
Now do narrate to me Kapila Tirtha. At what time, in what
connection did that excellent Tirtha originate? О holy Lord,
how was the meritorious Tirtha that destroys all sins, origi
nated?
0

Listen, О king, О descendant of Bharata, I shall extol the
excellent Kapila Tirtha, on hearing which your surprise shall
vanish entirely. Formerly in the beginning of Krtayuga, Brahma,
the grandfather of the worlds, created the entire range of
living beings of four types. He was engaged in Japa and Н о та
thereafter devoutly. He meditated for a short while and stayed
there at the sacrificial pit. From the blazing sacrificial pit,
Kapila (a tawny-coloured cow) rose up. Her horns were as
refulgent as the flames of fire. The cow yielding good milk had
three eyes. She was entirely fiery (in form) with a fiery back
with aU the limbs fiery. She had all the (good) characteristics.
Her voice was as sweet as the j'ingling sound of a bell. On
seeing that highly esteemed Kapila in the centre of the sacri
ficial pit, Brahma, the preceptor of the worlds, bowed down
and spoke thus:
10-19. “O meritorious Kapila, obeisance to you. О auspi
cious one bowed down to by all the worlds, О divine one, you
are conducive to all auspiciousness, inimitable and incompa
rable in all the three worlds. You are Lsfksmi; you are Smrti;
you are intellect; you are fortitude. О lady of excellent coun
tenance, you are well-known as Goddess Uma. You are Satf.
144 Skanda Purdna ■
There is no doubt in this. You are the great Goddess Vaisnavi;

you are Mahadevl. О lady of excellent countenance, you are
Brahmam. О highly esteemed one, you are Kumarl. You are
Bhakti (devotion) as well as Sraddha (faith). You are Kalaratri
unto living beings. You are the maiden Paramesvarl. You are
the units of time: Lava, Truti, Muhurta, Laksa, year, month,
Ksana, entire Kala. In the whole range of the three worlds
consisting of mobile and immobile beings, there is nothing
without you."
On being eulogized thus with honour by Paramesthin, Kapila
said to the highly esteemed Lotus-born Lord: uO Lord of Devas,
О preceptor of the universe, 1 am pleased with your words
(Eulogy). What should I do to please you? (Lit 'what task tleasant
to you can I do for you today?). Tell me everything, О Grand
father.”
Brahma said:
О Paramesvarl, you have been created by me for the sake
of the welfare of the world. Hence, go to the mortal world
from heaven with a desire for the welfare of all the worlds. You
contain within you all the Devas. You are identical with all the
worlds.. If people offer (you) in accordance with the injunc
tions, they will have their residence in heaven.
After saying this1 to Brahma Goddess Paramesvarl came to

the surface of the earth, duly venerated by Suras and Siddhas.
Yudhisthira said:
• m
20-26. When, О dear one, at the instance of Brahma, the

splendid one came here, how were the Devas and the worlds
stationed In her limbs? О excellent Brahmana, how did Kapila
settle herself in the Usara (arid) Ksetra? Tell me this.

On being told by Brahma, the creator of the world, from
1. 'evam uktva tato deui brahmanam,': This text is corrupt. If emended as ‘evam
uktd tato devi brahmana paramesvan 'When addressed thus by God Brahma
etc', the meaning becomes clear.
V.iii.39.27-38 145
Brahmaloka she went to the meritorious Narmada, the sanc

tifier of the worlds. She performed extensive austerities on
Narmada resorting to the banks. Then she wandered all over
the earth, including the mountains, forests and parks. Ever
since then, О great king, it became well known as the excellent
Kapila Tlrtha, destructive of all sins and resorted to by the
groups of sages.
If one takes the holy bath in that Tlrtha in accordance with
the injunctions and offers a Kapila (tawny-coloured) cow, it is
as good as the entire earth along with mountains, forests and
parks has been gifted by him.
He who devoutly watches that cow being gifted to an excel
lent Brahmana, finds his sins accumulated in the course of a
hundred years, perished. There is no doubt about this.
27-33a. Those Lokas, viz. Bhuh, Bhuvah, Svah, Mahah, Jana,
Satya and Tapas are stationed on her back, О excellent king.1
The Fire-god is stationed in the mouth; the serpents in the
teeth; Dhata and Vidhata on the lips; Sarasvati on the tongue;
the thousand-rayed Lords, the Sun and the Moon, in the eyes;
the Wind-god is stationed, О excellent king, at the centre of
the nostrils. Mahadeva is on the forehead; Asvins in the ears;
Nara and Narayana in the horns; the Grandfather in the middle
of the horns; Kambala and the noose-holding Varuna are sta
tioned beneath. Yama, the holy Lord, has resorted to the belly
and stationed there. The serpents are stationed in the hoofs;
the rays of the Sun at the tip of the tail. Those who keep such
a Kapila in their houses, the Kapila identical with all the Devas,
are really blessed. There is no doubt about this.
33b-38. If anyone circumambulates a Kapila after getting
up early in the morning, it is as good as circumambulating the
earth including mountains, forests and parks. One should bathe
Sankara with Kapila-Pancagavya (five milk-products from a tawny-
coloured cow); he should observe fast at that Tlrtha. After
taking the holy bath in accordance with the injunctions he
should propitiate the Pitfs and deities. All the members of his
family including ten ancestors and ten successors become satisfied
and ascend to heaven with his wishes in mind.
1. W 27-37a describe how various parts of cow's body are occupied by

Devas. Hence she is said to be "Constituted of Devas”.
146 Skanda Purana
a
Thus the procedure (of pilgrimage) and the origin of Kapila

Tlrtha has been narrated to you as well as the benefit or the
merit thereof, О excellent king. It is conducive to the attain
ment of wealth, fame and long span of life. It is an excellent
one destroying all miseries. On listening to it, one is liberated
from all sins. There is no doubt about it.
CHAPTER FORTY
The Greatness of Karanjesvara Tlrtha

1-9. Therefrom a person should go to the excellent Tlrtha
Karanjesvara, О great king, where a Daitya became a Siddha
and well-known in all the worlds.
Yudhisthira said:
• •
О highly esteemed one, a person of great penance became

a Siddha in that Tlrtha. Whose son was he? How and at what
time did he become a Siddha? Tell me, О Brahmana.
*

Formerly in Krtayuga, О king, a mental son of Brahma named
Marlci was born. He was conversant with the principles of the
Vedas and Vedangas.
He was a storehouse of penance. He too had a mental son
after a great deal of time. His mental son was like another
Brahma.
Marlci had these qualities: forbearance, self-control, com
passion, munificence, truthfulness, cleanliness and straight
forwardness. О descendant of Bharata, the son too had all
these qualities.
On seeing Kasyapa, the excellent Brahmana endowed with
all these good qualities, Daksa, the Prajapati, gave him his
daughters as wives. They were Aditi, Diti, Danu and ten others.
They had sons and grandsons, О eminent descendant of Bharata.
V.iii.40.10-26 147
Aditi gave birth to sons, the leader of whom was Indra. They
were born of Kasyapa, the Prajapati, О mighty-armed one.
All the three great worlds including the mobile and immo
bile beings were pervaded by them. A highly esteemed son was
born to Danu. He was named Karanja.
10-18. He was richly endowed with all good features. Even
as a boy, he performed great penance after resorting to the
banks of Narmada. His penance was excellent and very severe.
It continued for a thousand divine years. It consisted of Krcchra,
Can dray an a etc., О king.
His diet consisted of greens, roots and fruits. He regularly
had holy bath and performed Н ота. Mahadeva was pleased
thereat and (came there) along with Uma.
The Lord, the Slayer of the Tripuras, offered him boons as
he pleased: “O Karanja of great strength, I am pleased with
you. О sinless one, choose a boon. I shall grant it except that
of immortality.”
Karanja said:
О Mahadeva, if you are pleased, if I am to be given a boon,
then let my sons and grandsons be inclined towards righteous
ness.
Saying “So be it” and accompanied by Uma, the bull-vehicled

Mahadeva vanished there itself along with his Ganas.
When the Lord had vanished, the Daitya installed Mahadeva
after his name and joyously went home.
Ever since then that Tirtha became the most excellent one
of all the Tirthas. Merely by taking his holy bath there a man
is rid of all sins.
19-26. He who takes his bath in that Tirtha and propiti
ates Pitrs and deities shall undoubtedly attain the merit of
Agnis(oma Yajna.
He who abstains from food-intake there in that Tirtha, О
king, goes to Rudraloka and never returns from there. О son
of Dharma, he who abandons his life in its waters or in fire,
dwells in the place of Siva for twenty thousand years. When the
merit is exhausted, he is born in a pure family. He becomes
conversant with the Vedas and Vedangas and efficient in all
$astras. As a king or one of royal nobility he will live for a
hundred years accompanied by sons and grandsons and devoid

of all ailments.
Thus whatever was asked by you, О sinless one, has been
recounted regarding the benefit of the Tirtha as well as of the
Snana and Dana there, О descendant of Bharata.
This story is meritorious, destructive of sins and evil dreams
of those who read or listen to the excellent greatness of the
Tirtha. Sankara has said that the merit is everlasting if a devotee
reads this at the time of Sraddha with devotion to the Pitrs.
CHAPTER FORTYONE
The Greatness of Kundalesvara Tirtha

1-9. From there, a person should go to the excellent
Kundalesvara Tirtha where the great Yaksa Kundadhara be
came a Siddha, О excellent king, after performing severe penance
that caused fright to Suras and Asuras. He sported about in the
palace of Paulastya, О excellent king.
Yudhisthira said:
Л »
In which Yuga was he born? Whose son was this highly intelligent
one by whom Sankara was propitiated by performing severe
penance? О dear one, О sinless one, tell me this in detail. I
don't feel satiated by listening to the excellent nectarine story.
*

Visravas, son of Pulastya, was born in Treta Yuga as son of
Bharadvaja's daughter. He was on a par with Brahma. He was
much satisfied by his devout wife. He begot a son, Dhanada
who (later on had lots of grandchildren) and was character
ized by all good features.
As soon as he was born, Brahm£* the grandfather of the
worlds* came to know of it and was delighted along with the
sages and the Devas. He named the boy: “As you are born of
Visravas and became jny grandson, О sinless one, the name
V.iii.41.10-21 149
Vaisravana has been given to you. You will become the protec
tor of the wealth of ail the Devas. As the fourth guardian of
quarters, you will be free from old age and death.”
10-15. О great king, his wife was as well known as Isvari.
The Yak$a became the excellent Lord of Yak?as. His son was
Kunda.
■ ■
He attained excellent physical form. With the permission of

his parents, he went to the banks of Narmada and performed
severe penance. During summer he performed the penance in
the centre of five fires; during rainy season he slept on bare
ground; during Hemanta he stood in the middle of water; for
a hundred years he took in only air (as food). When a hundred
years were completed, he stood on a single toe, О king. There
after, as a mere skeleton, he raised his arms and stood thus.
Kundala controlled his breath and performed the penance, О
leader among the descendants of Bharata. In the fourth century
of the years (of penance), the Bull-vehicled Lord became pleased
(and said): mO dear one, choose a boon whatever you may wish
for in your mind. I shall undoubtedly grant you the same.**
Kundala said:
m *
16-21. I should be invincible to all the enemies. Let me

move about in the city of the Lord of Yaksas with his favour.
Let me move about as his attendant.
Saying MSo be it”, Mahadeva, venerated by all the worlds,

went through the sky to Mountain Kailasa.
When the Lord vanished, the Yaksa installed the Lord of
Devas, the excellent Kundalesvara, joyously.
He adorned the Lord of the cosmos with flowers, unguents
and incense, vehicles (vimdnaih), chowries and umbrellas and
things causing satisfaction to the Linga1.
After propitiating the Brahmanas well with food, drink,
ornaments etc., and pleasing Mahadeva he went to his abode.
Ever since then, that Tirtha became well known in all the
three worlds by the name Kundalesvara. It is excellent and
exceedingly meritorious.
1. Piirana 'satisfaction* MW 642.

150 Skanda Parana
_ *
22-29. Anyone who is engaged in the observance of ritu

alistic fast at that Tfrtha and worships Isana, the Lord, be
comes rid of all sins.
He who offers to Brahmanas gold, silver, jewels or pearls
and feeds them becomes happy. He rejoices in heaven.
One may belong to the Rk, Yajus or Sama Sakha of the
Veda. If one takes the holy bath in the Tirtha and recites a
Rk Mantra, he enjoys the entire benefit (of reciting the Veda
completely). Listen, О son of Pandu, to the benefit of one who
offers a cow to Brahmanas. He is honoured in Svarga Loka for
as many thousands of years as there are hairs in it and in its
progeny. He will attain residence in Svarga in the company of
his sons and grandsons. The man of great esteem shall dwell
in Svarga for so many years along with sons and grandsons.
A man who offers food there, goes to the world of Mahesa
and dwells there for numerous years. There is no doubt about
it. He becomes happy and rejoices in Svargaloka where Gandharvas,
Siddhas and Apsaras sing.
Thus, О son of Dharma and Prtha, the whole of the power
of the Tirtha has been recounted to you. He who listens and
eulogizes is rid of all sins and again comes back to these three
worlds due to its prowess.
V.iii.42.1-7 151
CHAPTER FORTYTWO
The Greatness of Pippalada Tirtha

1-7. Therefrom, one should go to the excellent Pippalesvara
where Pippalada, a great Yogin of austere penance, became a
Siddha.
Yudhisthira said:
> ■
О holy Sir, I wish to hear the story of Pippalada1 and the

greatness of that Tirtha where the great ascetic became a Siddha.
Whose son was he? О highly esteemed one, why did he per
form the penance? О sinless one, narrate this in full detail.
Mdrkandeya said:
The highly venerable Yajnavalkya who had mastered the Vedas
and Vedangas performed an excellent penance while he was
at Mithila. The sister of the intelligent Yajnavalkya became a
widow unfortunately in her seventh year itself. As a result of
her previous Karma, she was also an orphan without her par
ents. In her husband’s family too there was no one. Hence she
was alone.
Wandering over the earth, she gradually came near her brother
who was performing a penance with a desire for the other
world and its happiness.
Pippalada was an ancient sage who, according to Prasna Upanisad, imparted

spiritual knowledge to sages such as Sukesa, 6a ibya and others. He visited
Bh7$ma while the latter was on the bed of arrows (Mbh, Sdnti 47.9).
The author of Skanda I.i.17 records him to be the son of Dadhica and
Suvarcas. When Dadhica handed over his body to Devas Suvarcas placed
the new-born baby under the shade of a Pippala tree which nursed it on
its fruits. Hence the name.
The author of Revakhavifa, in his enhusiasm to glorify a Kfetra on Revi
is insensitive to the reputation of the great sage Yajnavalkya, the court
philosopher of Janaka of Mithila.
He makes Pippalada a bastard born of YSyflavalkya and his widowed sister.
Pippalada creates a Kftya (Female Ogress) to kill Yajfiavalkya who is shown
to have гид. from Janaka and other gods.
Popular etymology of Pippalada gave rise to such stories.
152 Skanda Parana
m
8-13. She attended to his needs and stayed there perform

ing penance. On a certain occasion, she had her monthly course
during the day when she took her bath. She saw a rag kept
concealed and so wore it as her undergarment. In the mean
time, at night Yajnavalkya had an erotic dream in a place where
there was none. As a result of the dream, there was an emis
sion of semen in his loin cloth. Jt resembled a drop of blood.
Since he was refulgent with his austere penance, it had the
lustre of fire. The poor Brahmana woke up and found the
piece of cloth defiled. He thought it not worthy of being touched
and sq cast it off and washed himself clean in accordance with
the injunctions in the Smrti texts. Bath at night has been
prohibited. So the Brahmana went to sleep again. At midnight
the woman took this cloth and covered her vaginal aperture.
In the morning the sage searched for his loin cloth here and
there. Thereupon the Brahmana woman said: "Dear Sir, what
are you searching for? What do you want? Tell me the fact.”
Yajnavalkya said:
14-23. I had an unholy dream at night, О fair lady. My
loin cloth became wet, which I kept aside. It is not to be seen
now.
On hearing this statement, the Brahmana lady became excessively

frightened, О king. She said: "O Brahmana; that piece of cloth
was worn as an undergarment by me after my menstrual bath.”
On hearing her words the great sage burst out: "Alas! Alas!”
and fell on the ground like a tree the root of which had been
cut. Pure like the sky, the innocent lady asked: “What is this?”
Consoling the Brahmaiia, she spoke thus: “Tell me the reason
even if it were to be the uttermost secret, so that we shaH
ponder over it and get the remedy carried out.” After reflect
ing for some time, he found it possible to speak. With a fright
ened mind, he spoke out. Listen to what he said, О king: “O
lady of auspicious Vratas, it is none of your faults nor mine.
Of the foetus in your womb, fate alone is the cause. It has to
be carefully preserved by you forever* It should not be de
stroyed. It should be awaited till the whole period is over.” The
chaste lady was ashamed. Yet she said in distress, “So be it”.
Site nurtured the child in the womb till the normal delivery.
V.iii.42.24-45 153
As soon as the child was born, the Brahmana lady came to the
root of a banyan tree. Abandoning the child there she spoke
thus:
24-33. “May all those living beings in all the worlds, mobile
and immobile, protect this child abandoned by me.”
After saying this, the Brahmana lady went away, О excellent
king.
The child in that plight lay still for a short while. Then it
threw up the hands and legs winking the splendid eyes. Then
it opened its eyes and cried making shockingly awful sounds.
Due to the sound the mobile and immobile beings became
frightened. The earth shook violently along with its moun
tains, forests and parks. On taking that hungry Brahmana child
to be some great spirit, the tree continued to spread its shade
over him. For the sake of drinking, the child had its nectarine
exudation, О descendant of Bharata. Thus the boy grew up
there. He delightedly pondered: 'What is the state of Planets
in my case?' Thereupon the Planet of cruel movements (i.e.
Saturn) was angrily looked at and Sanaiscara, the Planet of
slow motion, fell suddenly on to the ground. Utterly fright
ened he joined his palms in veneration and said: "O Brahmana,
О Pippalada, О great sage! What is my offence, pray? I was
moving in my orbit in the space. Why have I been caused to
fall on the ground?” On being asked thus by the son of the
Sun (i.e. Saturn \ Pippalada, the great sage, spoke these words
angrily. Hear it, О king: “O Sauri (son of the Sun), О evil-
minded one, why do you harass me, a child bereft of father
and mother? Explain to me thoroughly.”
Sanaiscara said:
34-45. Ruthlessness is my innate nature. My viewing is also
likewise. Leave me free. I shall undoubtedly do what you ask
me to do.
Pippalada said:
From now onwards, children upto the age of sixteen should
not be tormented by you. This condition has been stipulated,
О Planet.
He said “Let it be so”. After saying this, he went away and

154 Skanda Purana
m
returned. The Slow-moving One (Saturn) bowed down to the

excellent sage and took the celestial path.
When he vanished, the boy of great tenacity thought of his
father and was overwhelmed with anger. He concentrated his
mind on fire and created fire there. He uttered Krtya Mantras
and performed Н о та in the fire uttering “May the Krtya issue
forth”. At once that girl adorned with clusters of flames and
resembling fire came out and said: uWhat shall I do? Shall I
dry up the seas? Shall I smash down the mountains? Shall I
envelop the earth? Shall I make the firmament tumble down?
On whose head shall I fall? О Brahmana, whom shall I slay?
Let the task be mentioned quickly. Do not cause waste of time
for me.”
On hearing her words, Pippalada of great austerity, got his
eyes red in colour and spoke these words: "O auspicious lady,
it was with great paroxysm of anger that you have been thought
of by me. My father is Yajnavalkya. Fall on him. Do not delay.”
On being told thus, she went hurriedly exploding the firma
ment. Yajnavalkya, the noble-souled, highly intelligent, great
sage was performing penance staying at Mithila. The highly
refulgent sage looked around at the various quarters when he
saw the great spirit having the lustre of fire and the sun, present
there.
46-58. On seeing it arriving suddenly, the great sage became
very frightened. Pursued by the spirit he went to King Janaka.
"Know that I, ordinarily a refuge to others, have come to you
(for protection), О excellent king. If you are capable, О king,
save me from the terror of the great spirit.” The king spoke
these words: T h e spirit has originated from Brahmanical splendour.
It cannot be restrained. It is difficult to overcome. I cannot
protect you.”
Thereafter the great ascetic went to another excellent king,
seeking refuge. Abandoned by him, he went to the abode of
Indra out of fear. The trembling Brahmana repeatedly said: "O
king of Devas, I offer obeisance to you. Save me from the fear
of the great spirit.”
On hearing his words, the King of Devas said' this: "I am
unable to save you from the fury of a Brahmana.”
Then that Brahmana, the most excellent one among the
knowers of Brahman, went to Brahma's abode and then to
V.iii.42.59-66 155
Visnuloka. He was addressed by him too in the same way.

Then, О king, the sage became distressed and lost hope of
remaining alive. Pursued by the spirit he went to the abode of
Sankara. Yajnavalkya who was endowed with the power of Yoga,
О son of Pandu, concealed himself in the middle of the flesh
and nail (of Lord Siva) so much so that even the Lord could
not see.
At last the spirit arrived there blazing with the lustre of fire
and the sun. It said to Mahesvara, the Lord of Devas: “Leave
off, leave off the person.” On being told thus by that spirit, О
descendant of Bharata, Mahadeva showed the leading Yogin
between the nail and the flesh. The Lord of goblins subdued
the spirit and said to the sage who had been in great danger:
“O great sage, О Brahmana, do not be afraid. Come out.”
Thereafter on seeing the spirit settled in a very subtle body,
he asked thus: mO great spirit, what will you do with him? Tell
The Kriya said:

59-66. О Lord of Devas, I have been thought of by Pippalada
overwhelmed with anger. I shall destroy his body. О Lord, I
have been invoked for doing this act of violence.
On hearing these words that had escaped from the mouth

of the spirit, Mahadeva, conversant with Mantras whispered
some Mantras to Yajnavalkya who was stationed in his waist. О
Yudhisthira, he gave the Brahmana the name Yoglsvara. The
Lord of Devas discharged him and vanished there itself.
Pippalada had sent away that spirit. But he was gloomy on
account of his parents. He resorted to the bank of Narmada
and performed penance standing on a single toe and abstain
ing from food till his sixteenth year. О king, he thus propiti
ated the Lord of Devas, Sankara along with Uma. Thereafter
Sankara who was pleased with him spoke these words:
Isvara said:
О Brahmana of good holy rites, I am pleased with your
penance. Choose a boon wished for by you mentally. I shall
grant it.
156 Skanda Purina
9
Pippaldda said:
If the Lord is pleased with me, if a boon has to be granted
to me, О Lord Mahesvara, be present in this TIrtha here.
67-74. On being told thus, the Lord said to Pippalada, the

great sage, “So be it” and vanished along with the groups of
goblins.
After the Lord had gone Pippalada took his holy bath in the
great waters, installed Mahadeva and went to Uttara Parvata
(Northern Mountain). A person should take his holy bath devoutly
in the Tirtha there, uttering the relevant Mantras, О king,
propitiate Pitrs and Devas and worship Mahesvara. He shall get
the excellent benefit of Asvamedha Yajna (horse-sacrifice). On
death he goes to the city of Rudra. No doubt should there be
in this connection.
With the Pitrs in view, the devotee should feed Brahmanas,
О descendant of Bharata. They will rejoice in heaven for twelve
years.
If any one adopts Sannyasa and abandons his body in the
Tirtha, his goal (destination) shall be Rudraloka from where
he will never return.
Thus everything that was asked by you (i.e. the greatness
and the origin of the Pippalada Tirtha), О sinless one, has
been explained.
This is meritorious, destructive of sins, conducive to wealth,
dispelling evil dreams and all the sins of those who read or
listen to shall be dispelled.
CHAPTER FORTYTHREE
*
The Greatness of Vimalesvara Tirtha

1-8. From there, О great king, a pilgrim should go to the
excellent Vimalesvara.. There the divine rock (Devasila, the
divine slab) is beautiful, made by Devas themselves. The per
son should take his holy bath there with devotion and adore
V.iii.43.9-18 157
Brahmartas. О king, even with the least of Dana he will gain

much. There is no limit thereto.
Yudhiffhira said:
О great Brahmapa, what are those Danas considered praise
worthy in the world, on offering which devoutly a man be
comes liberated from all sins?
Ф

Gold, silver, copper, jewels, pearls, plots of land and cows
gifted liberate a man from inauspiciousness.
He who abandons his life in that Tirtha shall reside in Rudraloka
a
as long as the ultimate destruction qf all living beings.

From there he should go to Puskarinl that is destructive of
all sins. After taking the holy bath there, he should adore Lord
Divakara (Sun-god), a mass of splendour.
He should recite a Rk or a Saman hymn. He shall attain the
benefit of reciting Samaveda.
By uttering a Mantra of Yajurveda or Rgveda he will attain
the benefit of reciting (the whole of) Yajurveda or Rgveda
similarly.
Meditating on Divakara he should recite the Mantra or even
a syllable thereof. By the Japa of Adityahrdaya one is liberated
from all sins.
9-18. The devotee should take his holy bath in that Tirtha
and duly adore Brthmanas. His merit becomes a crore times
more. There is no doubt about it.
One who dies in that Tirtha through abstention from food-
intake, or by entering fire, or falling into the waters or by
jumping from the rocky precipice attains the great goal (Mok$a).
О excellent king, a Brahmana, or a K$atriya, or a Vaisya or a
Siidra performing the duties laid down, shall attain the greatest
goal (Mok$a).
Yudhisthira said:
Tell me the means whereby all the different Varnas (castes)
become freed from all sins after knowing ailments, loss of
energy and delusion.
158 Skanda Purina
*

A Brahmana devoid of lust and anger, forsaking his life
through fasts, obtains the goal of the good by making use of
gingelly seeds mixed with water (for libation) and gingelly oil
for head bath. A Ksatriya shall attain the goal of the good by
courting death in battle. In case there is no war, О highly
intelligent one, he shall obtain the same through service. One
suffering from a chronic illness or under the adverse influence
of evil Planets or a very old man or one whose sense-organs
have been impaired, should burn himself in fire duly and obtain
the goal of the good.
A Vaisya too abandoning his life in this manner shall attain
auspiciousness. With purity of feelings, he should abandon
himself into the waters and attain the status of Siva.
A Sudra too obtains good goal by serving Brahmanas and
propitiating Mahesvara. Otherwise he is not liberated. The sinner
falls certainly into hell.
■
Or if he is unable to make use of Pranava, or to offer gifts

to Brahmanas as well as the preceptor, he should dry up his
body in the five fires after taking leave of excellent Brahmanas.
19-26. He should take leave of Brahmanas who are quies
cent, have self-control, have controlled anger and who have
mastered scriptures and are very efficient. He should prepare
Kari$agni (fire of dry cowdung) with their advice (to burn
himself).
Thus the Varnasrbecome deluded by arrogance, by following
wrong methods (?) Just as a blind man falls into the cave of a
mountain so also they fall into a terrible hell.
Those who eschew the injunctions of the scriptures and
behave as they please, are born as worms. No balls of rice are
offered to them nor need they be offered libatidn and other
rites.
Those who resort to activities according to their whims and
fancy, abandoning the pious rites mentioned in the Sruti and
Smrti do fall into hell. О Yudhisthira, there are twenty-eight
crores of Narakas (Hells). They may fall into any or all of these
hells. Human birth is rarely achieved, О king. It is acquired
by means of many pious rites.
Being born as a man, one who eschews arrogance and malice,
V.iii.43.27—V.iii.44.8 159
controlling himself always, he alone can be called Jndnacaksuh

('Knowledge-eyed' i.e. wise)
If one is blinded by the Timira (disease of the eye, dark
ness) of ignorance and one's eye is not opened by the appli
cation of collyrium of perfect knowledge, one should be known
as congenitally blind.
О excellent king, thus everything that was asked by you has
been explained.
27-33. As uttered by Rudra himself, Narmada is the most
excellent of all rivers and has issued forth from Rudra’s body.
She shall redeem all living beings, mobile and immobile. This
highly meritorious river has been made to come down for the
benefit of all the worlds, by the noble-souled Isvara, the pre
siding deity of all the Devas.
The sins committed mentally, verbally and physically perish
as a result of the holy bath. This river has come out of Rudra’s
body. Hence she is highly meritorious. Everyday a devotee should
get up in the morning and step on the ground devoutly. Then
he should recite this Mantra. О dear one, he attains the ben
efit of the holy bath: “Obeisance, О divine one of meritorious
waters. Obeisance to one that flows towards the ocean. О redeemer
from sins, I make obeisance to you. Obeisance, О excellent-
countenanced divine one. Obeisance to you who are served by
groups of excellent sages. Obeisance to you who have issued
forth from the body of the Three-eyed Lord. Obeisance to you
who are the most excellent one of those of holy activities.
Obeisance to you who are the perpetual sanctifier of all holy
ones."
CHAPTER FORTYFOUR
Eulogy of Siilabheda
0

1-8. Listen, О king, to that Tirtha which is the most ex
cellent one of all the Tirthas. It has been created by the Trident
bearing Lord Ъп the southern bank of Reva. It has been cre
ated, О excellent king, for the salvation of all great men.
160 Skanda Parana
Yudhisfhira said:
О excellent Brahmana, various pious rites have been heard
by me with your favour. All the Danadharmas and different
kinds of TIrthas also have been heard. I wish to hear about
another thing whereby Samsara (worldly existence) is cut off
and salvation is attained and there is no rebirth. Do recount
all these things. Please do me this favour, О excellent Brahmana.
*

Listen with single-minded attention to the Tirtha greater
than the other Tirthas. On hearing its power, one is rid of the
sins committed during a year, whether the sins be verbal or
mental or particularly physical. By glorifying that Tirtha one
is liberated from all sins.
The Tirtha extends to five Krosas, О king.. It bestows worldly
pleasures and salvation. It is divine and beneficent to the living
beings that commit sinful deeds.
On the southern bank (of Reva) there is a mountain named
Bhrgu. It is on its top that the Tirtha has been established by
Sambhu.
9-20. It is well known as $ulabheda in all the three worlds,
О king. The trees that grow there in all the four quarters of
the Tirtha undoubtedly go to the abode of Rudra when they
fall down.
The creatures and birds on the earth that die there in that
Tirtha go to the greatest world. There is no doubt about it.
The Ganga that issues from Patala is called Bhogavati. She
has come out through &ulabheda. She is destructive of all sins.
There is another great meritorious river named Girvana flow
ing there into the middle of the Kunda which has been dug
up by th6 Trident-bearing Lord by piercing with it (i.e. his
trident).
Then the ancient river Sarasvatl issued forth, О king, which
redeems one from all sins.
In the place where these three including Bhasvati flow and
where there is the rock called Girvana there is a Tirtha the like
of wjiich was never before nor will there ever be (hereafter).
Kedara, Prayaga, Kuruk$etra, Gaya an,d other excellent Tirthas
<j^$tiot merit even a sixteenth fraction of that Tirtha. Five holy
V.iii.44.21-S4 161
places are separate Tirthas. I shall recount them in aggregate

succinctly and then each one separately.
Just as Gaya is meritorious in Nabhi, Cakratirtha is on a par
with it. Just as Kupa (Well) in Dharmaranya is meritorious,
Siilabheda is on a par with it. Just as Brahmayiipa is merito
rious, the case of DevanadT is of that sort. Just as Gayasiras is
meritorious, so also is the Sila (Rock) of the Suras; just as the
Puskara shrine, so also is Markandahrada. Offering balls of
rice and libation of water to Pitrs there is everlasting to the
Pitrs. He who performs Sraddha there and drinks the water
everyday is liberated from all sins like a serpent which is lib
erated from its slough. The devotee should honour unblamable
Brahmanas bereft of arrogance and anger.
21-28. A Dana rite extending to thirteen days shall be
thirteen times more meritorious.
By visiting the venerated God Gananatha with a counte
nance resembling that of an elephant, all obstacles perish after
seeing the Lord of Kambala Ksetra. One should worship with
great devotion, Mahesvara with the trident in his hand. Uma
has to be carefully adored to the east of the Lord. Thereafter
the person shall devoutly worship Markandesa residing in the
cave. He is liberated from all sins committed knowingly and
unknowingly.
One who has entered the centre of the cave should recite
the three-syllabled Sukta (or Sukta beginning with tri-ambakam
yajdmahe). He will obtain a sixth fraction of the merit accruing
from Nllaparvata. Trinaras (? three men) stand there with the
Adityas and Maruts.
Excellent is the Kotilinga Sthana full of all the Devas. Just
as all the rivers ultimately get merged in ocean, so also the sins
perish by visiting Siilabheda, the proof of which is directly
perceived even today, О king.
29-34. Sparks appear in the centre of the Linga when
bathed. The second proof there is that a drop of oil does not
spread. This is the proof originating from the power of Siilabheda.
He who remembers Siilabheda everyday three times shall
become purified internally and externally, О king.
Though I had been asked even by Suras, it was not men
tioned to anyone by me. The Tirtha has to be treated as the
greatest secret of all secrets.
162 Skanda Purdna
It should always be considered secret. It is destructive of all

sins, of all defects. It is meritorious and excellent, О Lord of
people. Sulabheda is the Tirtha full of all Tlrthas. When its
power is heard one is rid of all sins.
О dear one, Sulabheda has been succinctly narrated to you.
A man who devoutly listens to it is rid of all sins.
CHAPTER FORTYFIVE
Andhaka Gets a Boon

ф

1-8. This very question was put to Mahesvara formerly by
King Uttanapada in the assembly of sages and Devas.
Uttdnapdda said:
This Tirtha is extremely meritorious and full of all Devas.
It is considered as more secret than others so much so that no
other more secret place has been heard or seen. How did
*
Sulabheda cofne into being? By whom has it been created? О

Lord, tell me in detail the greatness of that Tirtha.
Isvara said:
Formerly there was a Danava of great vigour, arrogant of his
strength. No man was great in strength like him. He was son
of Brahma's son. He was irrepressibly arrogant and his name
was Andhaka. Staying in his own abode, he, the sinner, ruled
his kingdom bereft of thorns (opponents). He was well nour
ished and highly delighted. He stayed in the mortal world but
he could not be assailed by the Suras. The abode of that sinner
was as though a garden of fire.
In the meanwhile, О descendant of Bharata, he thought
thus on a certain occasion: T shall propitiate Mahadeva whereby
he will bless me. I will request him for a divine boon which
is in my mind.’
After resolving thus, Andhaka went out of his house.
9-17. He reached the bank of Reva. The Danava performed
V.iii.45.18-26 163
a fierce and severe penance that caused hairs to stand. He

abstained from food for a thousand divine years. The second
thousand of divine years, he spent taking in only water. In the
third thousand, he was engaged in inhaling smoke. For the
fourth space of thousand years, he practised Yoga. No one
before had performed an extremely fierce penance of this
sort. О descendant of Bharata, (his) only the bones and skin
(in his body) remained.
A column of smoke rose from his head, О king, which went
beyond Devaloka and remained pervading Kailasa.
Then Uma who was seated near the Lord spoke these words:
“Who is this engaged in fierce penance in the human world?
О Paramesvara, four thousand years have elapsed. Such a penance
has never been performed by anyone. A penance like this has
not been seen or heard. О Lord, why are you indifferent in
regard to this devotee endowed with regular observances. О
Lord, you grant boons quickly to all others with less penance.
О M a h v a r a who are reputed to be a lover of devotees, until
this Danava is raised up (from penance) 1 would rather not
play the game of dice with you.”
Isvara said:
18-26. Excellent! Excellent! О great goddess marked with
all auspicious characteristics, I do not know that the great
Danava is undergoing sufferings. О fair lady, he has estab
lished himself in the Yogic practice meditating on the greatest
position (Brahman). Come with me to the place where he is
performing his penance.
After saying this, Lord Mahesvara went there accompanied

by Uma. He was seen by Lord Sambhu as one reduced to mere
bones and skin. The delighted Mahesvara, the Lord of Devas,
said: “Oh! A strenuous feat has been displayed by you, terrible,
awe-inspiring and causing horripilation! Why have you, О dear
one, performed such a terrible penance? I shall grant you the
boon, О dear one, whatever may be in your mind.
Andhaka said:
If you are "pleased with me, О Lord, if you wish to grant a
164 Skanda Parana
9
boon, О Sankara, О Mahesvara, I shall vanquish all the Suras

with your favour.
Isvara said:
The Devas should never be fought with, even in dream.
What is impossible should not be mentioned—what is not ap
pealing to the mind. Request for something else which may be
in your mind. You will enjoy different kinds of pleasures in the
mortal worlds or Patalas on a par with the pleasures of Svarga.
Do rule the kingdom without impediments, like the Lord of
Devas in Svarga.
27-33. On hearing the words of the Lord, Andhaka stood

there disappointed and gloomy. He said: “My painful struggles
and austerities have become futile. Nothing has been achieved
by me.’*He took a deep sigh and fell on the ground like a tree
the roots of which have been cut. He lay breathless.
On seeing him senseless, the Goddess spoke these words: mO
Sankara, grant this (Danava) whatever he desires. If you ne
glect your devotees, it will result in your disrepute.”
Isvara said:
О goddess, if I grant him the boon in accordance with his
wish, then he will never care for Visnu, Brahma, even for me
and also other Suras. О goddess of Devas, having attained the
height of power, he will slight and disregard all.
The Devi said:

О Mahesvara, lift him up by some means. Let a boon be
granted like M
Conquer all the Suras except Vi?nu.”
Isvara said:
34-41. This is the same splendid way, О fair lady, as has
occurred to my mind. I shall grant him the boon as has been
suggested by you.
Then being sprinkled with nectar, he became normal and
p e a ^ p ll in a moment. He was refreshed with all the limbs
having regained their splendour.
V.iii.46.1-13 165
The Lord said:

Listen with concentrated mind. Accept the excellent boon.
I shall grant you what pleases you excluding the operation
thereof against Visnu. Everything shall be successful in your
case. Let not your righteousness be otherwise. О Asura, if you
are inclined (to accept) I shall grant you the boon. You will
conquer all the Suras, excluding Visnu and me.
Andhaka said:
Let it be so. Relying on my strength alone, О Mahesvara, I
shall conquer (all) excluding Visnu. 1 have become contented.
О Lord, do go along with Uma to the excellent peak of Kailasa.
After this riding on his great bull, the Lord who had granted
him the boon, vanished there itself along with Uma.
CHAPTER FORTYSIX
Abduction of Sad
0

1-4. After getting the boon, the Danava went to his city.
It had quadrangles of diverse types. There were many gardens
full of plantain groves, jackfruit trees, Bakulas, mangoes, Amratakas,
Campakas, Asokas, coconut trees, pomegranates, citrons and
various other kinds of fine trees. There were many lakes beau
tifying the gardens. The temples of divine features were deco
rated with a series of banners and festoons. The whole place
reverberated with the sounds of the chanting of the Vedas and
other auspicious passages and musical notes.
5-13. He entered his divine abode made of gold and golden
strings and saw his sons, wife, ministers, servants and slaves.
Then he saw many persons shouting cries of victory and run
ning about here and there. With ensigns and banners raised
up, they revealed the radiance of their hearts. Some of them
tied festoons and raised arched doorways. Some of them scat
tered flowers. JOthers rushed towards Andhaka to greet him
with citrons in their hands. Some people in the city were seen
166 Skanda Parana*
holding vessels filled with cooked food. There itself many people
were seen with hands full. There hundreds and thousands of
women held pots filled with raw rice-grains. The Brahmanas
recited Mantras and the women (sang) auspicious songs. The
Ministers and the servants brought elephants as presents. Everyone
of the citizens felicitated him. He saw all including the cavalry
and infantry in motion. He saw the treasuries filled with gold.
He saw she-buffaloes, cows, bulls and umbrellas.
In this way Andhaka lived in the mortal world for some time
with feelings of elation and satisfaction. He was never attacked
by Suras.
14. After coming to know that he had secured great boons
the heaven-dwellers began to feel apprehensive. They collected
together and sought refuge in Indra.
Sakra said:
15-23. How is it that all the heaven-dwellers have come
here? Wherefrom has fear arisen in your case? Why have you
come seeking refuge?
Thereupon all the Devas spoke these words to Sakra:
The Devas said:

О Lord of Suras, there is a Daitya named Andhaka. He has
become all the more powerful on account of the boons granted
by Sariibhu. He is invincible unto all the Devas. What should
be done now? О Lord of Devas, consider this yourself. What
means should be employed?
ф
Thus the Devas spoke to Sakra. Then they had mutual

consultation. While they were doing so, the Danava came to
• __^
know of it through the reports made by the spies. On coming

to know about the congregation of the Devas, the Danava came
out of his abode alone, seated in his chariot and equipped with
many weapons. О king, he passed over the impassable upper
ridge of Meru sportingly. It had been strengthened with golden
ramparts. The upper surface of Meru was rendered splendid
through different kinds of hermitages. It was very difficult for
theJh^rdes of enemies to gain access to that place, О excellent
king. The Asura however entered that place sportingly (and
V.iii.46.24-38 167
without effort) as though it was his own abode. The Slayer of

Vrtra (i.e. Indra) became afraid and he offered his own seat.
Andhaka sat there on the splendid seat of Sakra himself. He
surveyed the entire place full of the Devas all round.
Sakra said:
24-33. What is the purpose of your visit to this place? Do
tell me. О Danava, whatever wealth we possess, 1 shall hand
over to you.
Andhaka said:
1 do not desire the wealth, nor elephants, О Lord of Suras;
show me your great elephant Airavata embellished with all
heavenly ornaments. Show me the horse TJccaihsravas, the jewels
(beauties) beginning with Urvasl. О Lord of heaven, show me
the flowers of Parijataka and the many varieties of trees. О
*
Consort of Saci, show me all the kinds of musical instruments.

r
*
On hearing these words of his, Sakra thought thus (in his

mind): T don't see at all anyone who can kill this sinner. (If)
the heavenly world is miserable, there is no one to accord it
protection.’ Frightened thus, he gave the musical instruments
and other things. After making the Asura seated on the stage,
he made the groups of Apsaras perform the Tandava dance.
All the Suras including Yama, Maruta and Kinnaras also sat
there. О king, one by one all the Apsaras beginning with Urvasi
danced before him to the accompaniment of songs and musical
notes of the instruments. His mind was never at rest. (His
mind was not satisfied) after witnessing the Apsaras, О king;
his mind became enamoured of Saci. He seized Sakra's wife
and proceeded towards his city. Thereupon the war between
Andhaka and the Suras ensued.
34-38. With different kinds of weapons such as discus,
thunderbolt and other heavy means of fighting all the groups
of the Devas were smashed, О excellent king, in the war. All
the Suras became distressed. They were destroyed in many
ways. All the Maruts were broken down at the war front. Just
as a single lioq_walks (triumphantly) through the forest after
killing all the elephants, so also he, single-handedly defeated
all of them and routed them. Just as the immature lord of a
168 Skanda ParanaЛ
village may harass all the people and seize wealth and gar
ments and never feels the harassment of subjects for himself,
so also that great Danava seized Sakra’s wife and went away.
CHAPTER FORTYSEVEN
Devas Return to Svarga

ф

1-3. All the Glrvanas (Devas) sought refuge in Brahma.
They reached the world of Brahma, riding on their elephants
having the size of excellent mountains, horses comparable to
elephants, chariots having the size of a city fitted with lions
and tigers, and also on tortoises, buffaloes and crocodiles. The
ф
Devas reached the world of Brahma with Sakra as their leader.

On seeing the Lotus-born Lord, the Suras prostrated them
selves with the eight limbs touching the ground.
m
The Devas said:

4-6. Be victorious, О Lord worthy of being respected by
the whole universe. Be victorious, О cause of the worldly existence.
О most excellent one among Suras, О (Lord) having lotus as
your source of origin, we have sought refuge in you alone.
On hearing the distressful words of Devas of purified souls,
he (Brahma) spoke to Devaraja (Indra) in a voice deep and
majestic like the rumbling of clouds:
“Why have you come here, О Devas? Wherefore is this pallor
seen on the face of everyone? By whom have all of you been
insulted. May this be reported to me quickly."
The Devas said:

741. О Lotus-bom Lord, the great Daitya named Andhaka
is enormously powerful. By him all the groups of the Devas
have been deprived of their wealth and jewels. After killing
groups of Devas by means of sword, discus and axe, that Danava
abducted $akra*s wife forcibly land went away.
V.iii.47.12-19 169
On hearing the words of the Devas, Brahma, the grandfa

ther of the worlds, began to ponder, О great king, about the
means of slaying the Danava: T h e sinful Danava cannot be
killed by you all the heaven-dwellers. He (i.e. Visnu) is the
saviour of all the worlds. There is no one else."
Thus all the Suras were addressed by Brahma. Thereafter,
keeping Brahma at the head, all of them went to the place
where Kesava was present. They (Brahma and others) eulo
gized the Discus-bearing Lord by means of hymns of prayer.
The Devas said:

12-19. О Lord of the chiefs of Devas, О Lord whose bosom
has been resorted to by Laksmi, be victorious. О Lord of Devas,
О destroyer of Asuras, we have sought refuge in you.
On being eulogized by all the Suras beginning with Brahma,
Janardana became pleased in his mind and said to the groups
of the Suras:
Sn Vasudeva said:
Welcome unto the Devas and Vipras. Today the night has
dawned very well (by your arrival). What is your task on hand?
Let it be mentioned quickly. With whom are the heaven-dwell
ers angry? What is your misery? What is your distress? Whence
has terror originated? О highly blessed ones, mention the cause
thereof and whatever lurks in your minds. Today let that person
who has caused discomfiture (to you) go to the abode of Yama.
On being told thus by Kr$na, they all said, shyly pointing out
their bodies and bowing down their heads: uO Lord, we have
been deprived of our kingdom by Andhaka and hence ren
dered lustreless and lacking all radiance. О Lord, protect us
like a father protecting the son. Slay the enemy of Indra along
with his sons and grandsons." The Lotus-seated One (i.e. Brahma)
also said thus. Thereupon the great Lord whose lotus-like feet
have been bowed down to by Suras and Asuras, and who was
equipped with the conch, discus, club and bow, got up from
the couch of serpent. He stood in front of the Devas.
170 Skanda Parana
Sri Vdsudeva said:

20-22. I will kill that sinner by whom the Suras have been
harassed, (wherever he happens to be) whether he stays in
Patala, mortal world or in heaven itself. May the Devas go to
their own abode contented with enhanced energy.
On hearing those words of Visnu, all of them beginning

with Brahma and including Vasava, bowed to Hari delightedly
and went to heaven by means of their respective vehicles.
CHAPTER FORTYE1GHT
Andhaka Blessed
Utidnapdda said:
1-6. О Lord, in which place did that Andhaka, the great
Daitya, stay? After conquering all the Devas which place did he
resort to?
Sri Mahesa said:

О king, I shall tell you the place which the Danava resorted
to after reaching Patala. He began to ravish girls. Kesava came
to know that the Danava was staying there. He took up the bow
and discharged an Agni missile, intending, ‘Let him (Andhaka)
be burned.’
When he was scorched by fire, he (Andhaka) discharged a
Varuna missile. The Agneya missile was subdued by the great
Varuna missile.
Then he began to think, ‘By whom has this arrow been
discharged? Whose is this manly power? Who will (hence) go
to the abode of Yama?*
Thereupon the demon Andhaka, infuriated in the battle,
set out along the path of the arrow and saw Janardana with the
bow kept ready in his hand.
Andhaka said:
7*14. You will not be happy any more, that you have been
V.iii.48.15-24 171
seen by me. Just as an elephant cannot escape from the sight

of a tiger, so you too cannot go. When a mouse falls a prey
to a cat, it cannot get away. You are in a similar plight in front
of me.
I am goin" to send you along the terrible path of Yama. I
have been searching for you and was about to proceed towards
your abode. But, О Kesava, you have been brought into a
straight fight with me by Kala. All those many Danavas who
were defeated earlier by you were not men, they were only
women, О Kesava. But 1 will not fight with you by means of
any weapon.
Even as the great Danava spoke thus, Kesava did not become
angry. On seeing him not caring to fight, the Danava thought
thus: (1 shall have a (wrestling) duel with him.’ After resolving
thus, О king, he fought. He was kicked down to the ground
by Krsna with his foot.
Within a short while he composed himself and got up. Realizing
that he was incompetent for a full-fledged duel, he began to
employ the expedient of Saman (peaceful overtures). He brought
together the palms with pure intentions and prostrated him
self with eight limbs touching the ground.
Andhaka said:
15-24. Be victorious; obeisance to Kr$na, Hari, Visnu, the
victorious. Be victorious, О Hrsikesa. Obeisance to the creator
of the universe, to the noble-souled Acyuta. Obeisance to the
lotus-navelled one. Obeisance to the Lord having lotus gar
lands, to Srisa (Lord of Sri), to Janardana, to the yellow-robed
one. О Sripati, be victorious. Perpetual obeisance to Govinda.
Obeisance to the Lord lying down in the ocean. Obeisance to
the roaring Narasimha of a hideous face. Obeisance to Sarngin,
of dark complexion, holding the conch, discus and club. Obeisance
to you, the Lord in the form of Vamana, to the Lord in the
form of Yajna. Obeisance to the Lord in the form of Varaha;
to the Lord who measured the three worlds with (three) steps.
Obeisance, obeisance to Kesava who has pervaded all the quarters.
О Vasudeva, obeisance to you. Obeisance to the destroyer of
Kai(abha. Obeisance to you, О most excellent one among Suras,
О leader of Suras, О resort of Lak$mi. I bow unto all those who
pay respects to Visnu, the Lord of Devas, to Prajapati, the
172 Skanda Ритапа
creator of the universe. I bow unto all those who make obei
sance to the intelligent Vasudeva, the Lord of the entire range
of living beings. I bow unto all those who make obeisance to
Visnu of immeasurable brilliance, the Yajnavaraha (the boar of
sacrificial features). Again and again I make obeisance unto
you, the storehouse of all Gunas. О Lord, О ocean of mercy,
О Lord fond of all devotees and all forms of devotion!
0
Sri Bhagavan said:

25-28. О great Danava, I am pleased with you. Choose any
boon as desired. I shall grant you a boon even if it be some
thing rare in all the three worlds.
Andhaka said:
О Lord, if you are pleased with me and are willing to grant
me a desired boon, О Lord, then do grant me the favour of
a fight with you that is extremely splendid. Thereupon, sanc
tified by your hands, I shall go to splendid worlds.
ф
Sri Bhagavan said:

How can J fight with you now that I have been propitiated
by you? My anger cannot be aroused against you, О Andhaka.
How will I then fight? You are undoubtedly inclined towards
combat. If so, do go to fight with Lord Mahesvara
Andhaka said:
29-36. There my objective is not achieved.
Sri Bhagavan said:

Son, go and shake the peak (of Kailasa) with all your might.
When the peak is shaken the Lord of Devas shall become
terribly infuriated. О Danava, the enraged Sankara shall grant
you the favour of a terrible fight.
At the instance of Vi$nu, the sinful Danava went to the place

where Mahesvara was present. After reaching the Kailasa peak,
he shook it frequently. When the peak was shaken, all the
three worlds too shook. The many summits of the peaks shook
V.iii.48.37-44 173
and fell down. О king, soon the four oceans became one.
Meteors fell and many trees tumbled down. In the company
of Uma, the Lord became surprised. Goddess Girija closely
embraced the Lord and spoke these words: “O Lord, why does
this mountain shake? Why does this earth quake? Why do the
serpent Sesa, the mortal world and the nether worlds shake?
Is this the utter annihilation of the Yuga? It behoves you to
narrate it to me.”
Isvara said:
37-44. Whose mind has become wicked? Who has put his
hand into the mouth of the serpent? On whose forehead Varman1
(coat of mail?) has been put? He will go to the abode of Yama.
I have been asleep after resorting to Kailasa. Undoubtedly if
anyone wakes me up and comes face to face with me I will kill
him.
The Lord of Devas further thought, ‘There is no doubt

about this that this is Andhaka.’ Thereafter he considered the
means whereby he could be easily killed in an instant.
All the Suras headed by Brahma came along with the Vasus.
He made a chariot consisting of all the Devas.12 Some of the
Devas stationed themselves in the wheel; some at the tip and
the sides of the snout. Some of the Devas stationed themselves
on the navel and some on the Dhuryas (forepart of the poles
of the chariot). Some remained steady on the Dhuris (foremost
part on the chariot) and some on the Yiipas. Some of them
were the supporting pillars of the Syaniana (chariot). Some
were Syandanavestakas (serving as cover of the chariot). Others
stationed themselves on Amalasdraka (a part of the chariot)
and still others stationed themselves on its pot-like dome. Thus
the divine chariot rendered splendid by the banners, garlands
etc., became terrifying to the enemies. After making this chariot
consisting of the Devas, Mahesvara, the preceptor of the uni-
1. Probably 'Karma»' as Va (*) and Ka (▼) are similar in Devanagari script.

If em ended thus it means 'O n whose forehead is this act im printed (i.e.
to whom has this act been allotted by Destiny)?'
2. An echo of the ch ario t prepared for killing Tripur&sura. Here the names
o f gods so employed are not given.
174 Skanda Purana
9
verse, ascended it. With anger the Lord set out to the place
where the Danava was present.
45-58. He said, "Stop! Stop! О evil-minded one, where do
you go?” Taking up the bow in his hand, he discharged arrows
at the Danava. When the Danava stood firm in the battle, the
Lord cut off his arrows. Andhaka was then covered (with a
volley of arrows). Neither the sun nor the sky, nor the moon
were to be seen there. The Danava then discharged the Agneya
(pertaining to the Fire-god) missile on Siva. All the Devas trembled
with fear on being scorched by the smouldering charcoals dropping
from the arrows. (They cried:) “O Mahadeva, save us, save us.
We are being burnt by the Danava.**
Thereupon the Lord of Devas fitted a Varuna missile on his
bow. Within a moment the Agneya missile was destroyed by the
Varuna missile. Thereupon in the battlefield a Vayavya (per
taining to the Wind) missile was discharged by the Danava. О
dear one, the Varuna missile vanished on being destroyed by
the Vayavya missile. With infuriated mind the Lord then dis
charged a Sarpa (serpentine) missile. Undoubtedly the Maruta
#
(Vayavya) missile was destroyed by the serpentine arrows. Thereat

a Garuda missile was sportingly discharged by the Danava. On
seeing the Garuda missile the Sarpa missile disappeared. Thereupon
a Narasimha missile was discharged by the Lord of Devas. The
Garuda missile was destroyed by the Narasimha missile. Thus
one missile Was suppressed by another missile. They did not
affect either of them. О dear one, the great war became equally
terrifying unto the Suras and the Asuras. Various weapons were
employed such as discus, dart, arrow, Tomara, sword, Mudgara,
Bhalla and the splendid Karnikara. Yet the Danava could not
be killed by those diverse kinds of weapons. Then swords, darts
and Tomaras, all terrible with flames issuing forth were dis
charged by the Bull-emblemed Lord in the battle against the
Danava. But like a Gauda maiden the missile never touched
the body (of the Danava).
Thereupon Siva and Andhaka abandoned the weapons and
engaged themselves in hand-to-hand fight (wrestling). They
caught hold of each other’s hands and began to hit with fists.
Thus Siva and Andhaka fought employing all the means of a
regular war.
V.iii.48.59-74 175
*

59-65. The Lord of Devas began to think about the means
of restraining Andhaka. “There is no doubt that I will kill the
evil-minded one.” О excellent king, when he was hurled by
Siva the Danava fell on the ground face down and hands lifted
up. Then the enemy of Devas became furious. The Lord of
Devas was kept in the armpit, pressed and afflicted. Lord Mahesvara
became motionless and he swooned. On seeing him senseless
the Danava thought thus: 'Alas, an evil action has been per
petrated by me, a sinner. What shall I do? Where can I get rid
of the Karma?'
He carried the Lord in his arms (in the particular position
called Utsanga) and went to the Kailasa mountain. The king
* ___
of Daityas placed Sankara on the bed and went out. The Lord
who fell on the bed began to feel the pain. He saw himself in
his own abode.
66-74. “How was this discomfiture brought down upon me
by that evil-minded wretch?” Saying this he was overwhelmed
with anger and he rushed against the Danava after seizing an
iron bar weighing a thousand Bharas. On seeing the Danava,
the Lord hurled it on to the head of the Danava.
Then the Danava laughingly cut it with his sword. There
upon in the great battle the missile named Kaucchera was
recollected by the Lord. Even as it blazed, it was hurled hitting
the Danava in his chest instantly. On being hit with that, the
Danava vomited blood. He fell face-down and was pierced with
the trident. Again he was split into two by the Lord of Devas
with his trident. Fixed at the tip of the trident the sinful wretch
was whirled like a wheel. Every drop of blood that fell on the
ground from his body gave rise to Danavas with weapons in
their hands. Thereupon the Lord became utterly afflicted on
account of the energetic Danava.
At that time Durga, Camunda of terrifying countenance, was
remembered by the Lord. Presently she came on the scene
shining with different kinds of weapons and striking terror
with her very appearance. She had long curved fangs, a huge
body, tawny-coloured eyes and the earlobes hanging loose. She
said, “O Lord, may the command be given. Who is to go to the
abode of Уащд?”
176 Skanda Parana
Isvara said:
75-85. О fair lady, drink the blood of this Danava as much
as you please. О Durga, lap up the blood that drops on to the
ground. Do not delay. О fair lady, extend a helping hand so
that I can kill the Danava.
On being told thus, that Goddess Durga drank the blood.

All the Danavas numbering many thousands were killed by the
Lord of Devas. On seeing those Danavas brought down to the
ground Andhaka eulogized Mahesvara, the Lord of Devas:
Andhaka said:
Be victorious, О Lord of the chiefs of Devas having half of i
Uma’s body as part of your own body. Obeisance to you, О

Lord of the chiefs of Devas. Obeisance to Sarva, possessing
three Gunas within him.
О Lord seated on.the bull! О Lord with the moon for your
crest jewel! Be victorious, О Lord with the Khatvanga in the
hand. Obeisance to you, О Gangadhara.
Obeisance to you holding Damaru in the hand. Obeisance
to the Lord having the garland of skulls. Obeisance to Mahesa,
the destroyer of Smara’s body. Obeisance to you, to Mahesa.
Obeisance to the Lord who shattered the teeth of Pusan.
Obeisance tp you, the Lord of Ganas. Be victorious, О Lord
with a handsome body. Obeisance to the Lord without form,
to the multi-formed Lord.
О Sankara, obeisance to the destroyer of the head of Virinci.
Obeisance to you, the Lord who reside in the cremation ground
and have terrifying forms.
You are omnipresent. You are the creator. You are the destroyer.
No one else. You are the earth. You are the quarters. You are
Guru (Jupiter) and Bhargava (Venus). О Lord of the chiefs of
Devas, you are Sauri (Saturn) and also the son of the Earth
(Mars). All those visible things, the stars, the planets etc., are
you yourself.
After eulogizing the Lord thus, the Danava bowed down to

Mahesvara with palms joined together.
V.iii.48.86—V.iii.49.9 177
lsvara said:
86-90. Well! Well! О Danava of great intrinsic strength,
request for a boon. I am the donor and you are the suppliant.
1 shall grant whatever is desired.
Andhaka said:
0 Lord of Devas, if you are pleased, if a boon is to be
granted to me, then I should be made one on a par with
yourself. No other boon. I shall be Bhasmi (one smeared with
ash), Jatx (one having matted hairs), Trinetri (having three
eyes), Trisuli (having a trident), Caturbhuja (having four arms),
having a tiger hide as the upper garment and serpents for
Yajnopavlta. О Mahesvara, if you arc pleased, I shall desire
these.
lsvara said:
1 shall grant you the boon as requested by you, О sinless
one. Dear son, stationed among my Ganas you shall become
Bhrngisa.
CHAPTER FORTYNINE
ф
Glorification of Sulabheda

1-9. After subduing Andhaka, Mahesvara, the Lord of Devas,
Rudra, went to Kailasa mountain along with Uma.
Then the Devas too led by Brahma and including Vasava
came there. Delighted and contented,.all of them bowed down
to the Consort of Parvati.
lsvara said:
О Pitamaha! May all those who have come, sit here. For the
sake of the Devas, the Danava has been killed. On account of
his blood myjtrident cannot be free from impurities. О Brahma,
one engrossed in a splendid Vrata, penance and Japya (utter-
178 Skanda Parana
Ш
ance of holy names) has been killed. О Four-faced Lord, I wish

to perform an elaborate pilgrimage. All those of you who have
assembled here may come along with me.
After saying thus, the Lord of the chiefs of Devas set out
towards Prabhasa. Beginning with Prabhasa, he took bath in all
the TIrthas between Gariga and the ocean. Still, О king, there
was no clearance from impurity. Then the Lord went to Narmada
along with the Devas. He, fond of austerity as he was, took bath
on the northern as well as southern bank. He then went to a
spot named Bhrgu on the mountain on the southern bank. О
king, staying there along with the Devas, Mahadeva wandered
over many places. Getting dejected ultimately he sat down.
10-16. Since that spot appeared fascinating to all the heaven-
dwellers, Lord Mahesvara considered it a special Tlrtha (of
unique features) and stayed there.
He pierced the mountain with his trident. Thereby Rasatala
too got split then and the trident became free from impurities.
No stain or pollution was seen anywhere.
The highly meritorious Bharati was invoked there by the
Devas. The highly meritorious Sarasvatl issued forth from the
mountain. Here, there is a second confluence like that of white
and black (waters) at VenI (Prayaga). Brahma himself installed
the excellent Brahmesa Linga. It is highly meritorious and
destructive of all miseries. Lord Janardana himself is stationed
to the south thereof. The river is ever present there at the tip
of the foot of Visnu. There was no outlet to the water as it
* a
stood held up within the walls of the pit. With the tip of the
trident, a line was drawn. Thereupon, О king, the water began
to flow and it fell into the great river Reva.
17-28. The Jalalihga is the highly meritorious Cakratlrtha,
О excellent king. The Lord of Devas himself duly performed
the holy ablution at the spot Sulabheda. He considered him
self pure as if no sin had been committed. To the northern
quarter thereof the Lord of Devas, the preceptor of the uni
verse, the trident-bearing Lord of the chiefs of Devas estab
lished himself.
Among all the TIrthas that alone was the holiest place and
r
consisted of all Devas. It is meritorious and destructive of all

tuns and miseries. The preceptor of the universe installed the
V.iii.49.29-39 179
Lord of Devas in that Tlrtha and released1 ( appointed) one

hundred eight guardian-deities, the one hundred eight Vinayakas.
Those one hundred eight Ksetrapalas cautiously guard it.
Obstacles hinder one who wishes to stay there. Some people
are engrossed in domestic worries; some, in agriculture; some
organize meetings; some are engaged in earning money; some
indulge in indirect allegations; some are always engaged in
violence; some are infatuated with other men’s wives; some
destroy the means of sustenance of others. Others offer ex
cuses like: “How can we go to the Tlrthas? The wife is afflicted
with hunger and so the sons and servants and others.” The
men are kept entangled in the nets of illusion by the groups
of Devas.
Men who are habitual sinners do not get the opportunity for
the holy ablution (here). Groups of the servants of Devas always
protect that Tlrtha. Men who are blessed and meritorious do
get the opportunity for the holy ablution in Sarasvati, Bhogavati
and especially in the celestial river (Ganga). This confluence
is meritorious like that of white (Ganga) and black (Yamuna)
currents at the Vetri (Prayaga). On seeing the Tlrtha, all the
Devas became delighted in their minds.
29-39. They went to the presence of the Lord and began
to extol: “O Lord of Devas! This Tlrtha is on a par with your
Gayatirtha. Another Tlrtha. the most secret of all secret Tlrthas,
like this was never there nor will there ever be.” The Trident
bearing Lord was worshipped by Indra and others, the groups
of Apsaras, Yaksas, Kinnaras, Gandharvas, the Guardians of the
Quarters and of the worlds. Through dances and songs and
prayers, he was worshipped by all the Suras and Asuras, by
Ganas and by all the Siddhas, Nagas and others. Mahesvara was
worshipped by them. О king, the spot was pierced by the Lord
with the tip of his trident. Even today the eddy filled by the
Suras is seen in three distinct ways. The group of three Kundas,
О tiger among men, is great and is always full of confused
noise. It is destructive of all sins. It dispels all miseries and it
is excellent.
The reading “rakfapatan muktva" (releasing the guardians or guards) ap
pears defective. If *muktva* is em ended as 'yuktvd*, "appointing guard
ians", it makes better sense. In Devanagart script *yu* ft) and 'mu' ft)
in MSS appear alike. Hence ' muktva* might have been read (composed)
for 'yuktvd*.
180 Skanda Purana
Ш
A person who takes his holy bath there after observing fast
duly, is rid of a year's sins even if he has not received initiation
(Dlk$a) and knows no Mantras.
Those who duly take the holy ablution with (the utterance
of) five Mantras mentioned in the Vedas along with auspicious
pots filled with gold, or with ten syllables, six syllables or three
syllables (they attain better fruit).
О king, twice-born ones should perform the requisite rituals
separately in the Tirtha. In the case of Brahmanas, Ksatriyas
and Vaisyas as well as of women and Sudras (the mode is the
same). They should duly perform the holy bath after meditat
ing upon the three generations. Men who drink water uttering
the ten-syllabled Mantra, go to the great world of Lord Mahesvara.
Water drunk from Rudrakunda is like that drunk in Kedara.
• *
40-48. The syllable Ksa used in conjunction with five Rephas

(letter Ra) is honoured by Suras (“Raksa, Raksa” repeated five
times) used along with Omkara (ten-syllabled Mantra) should
be known as praiseworthy.
A person who controls his sense-organs and duly performs
the holy ablution and offers libations to the Pitrs and the
deities with water mixed with gingelly seeds, shall redeem the
members of his family upto twenty generations, ten before and
ten after him. ф * ___
One who performs Sraddha in the Sulabheda Tirtha shall

undoubtedly obtain that merit which a man who performs Sraddha
in the five holy spots including Gaya gets.
If the devotee makes Dana duly, the merit is everlasting.
Even his Duskrta (evil) turns to be Sukrta (merit).
Just as Gayasiras is always meritorious in regard to the rites
unto the Pitrs, so also Sulabheda Tirtha is meritorious by means
of holy baths, libations and Danas. A Ksatriya should make the
following thirteen gifts to a Brahmana who has mastered the
Vedas, is of noble parentage, who has controlled his sense-
organs, is clean, who is richly endowed with scholarship and
mastery of the Vedas, is free from hypocrisy and who regularly
performs his duties. The gifts shall be made on thirteen days
and the merit thereof shall be thirteen times more. The gifts
should be in the form of gold, cow, earth (plot of land), gingelly
se^ds, seat, a pair of shoes, bed, excellent horses, a pair of
clMhes, grains, a furnished house, a plough with the tie to the
1 ^rt
yoke and a cultivated field.

V.iii.50.1-8 181
CHAPTER FIFTY
Rules about the Eligibility for Dana
Uttanapada asked:
1-5. О Lord, what type of Brahmanas are worthy of being
adored? What type are proclaimed as not worthy of being adored,
especially in connection with Sraddha rites, Dana rites and
rites connected with marriage celebration? Kindly let me know
whether the faith in regard to Sraddha and other rites arises
by the intercession of divine beings or Destiny. О Lord, to
whom is Dana not offered?
Isvara said:
An elephant made of wood, a deer made of hide and a
Brahmana who has not studied the Vedas—all these three are
so by name only. Just as a eunuch is useless (unproductive) for
women, just as a cow is useless for a cow, just as a gift made
to an ignorant person is useless (meritless), so also a Brahmana
without the knowledge of Rk (Rgveda) is useless.
Just as a sower who sows seeds in an arid place, does not
reap the fruit thereof, so also a donor making a gift unto one
without the knowledge of Rk does not derive any merit.
6-8. The following Brahmanas should always be avoided1
after due consideration: a chronic patient; one deficient in
organs or having extra limbs; one-eyed; a son (born) of a
widow; one who violates the vow of continence; one with black
teeth; a gluttonous one eating everything (pure, impure); a
paramour of a Sudra woman; one who betrays friends; a slan
derer; one who sells Soma juice; one who censures others; one
who abandons father, mother and the preceptor; one who
always censures Brahmanas etc. О king, a Brahmana who eats
the cooked food of a Sudra though consecrated with Mantras
is a Karmacandala (Can dal a by acts as against one born as a
Compare the lists of undeserving donees given in Mbh, Уana, 300.5-9.

The list given here is similar to infra SkP VII.i.205.58-72. The list of
undeserving donees is similar to that of ineligibles for invitation to £riddha.
Ktanu П 1.150-166 gives a long list of such persons, which has been adopted
by this text.
182 Skanda Parana
Candala). If one touches him, one should take bath. He is not

worthy of being even touched.
9*14. After a careful enquiry these Brahmanas should be
abandoned: one with defective nails; one associating with a
Sudra woman; a thief; a bastard; one who depends upon great
gifts and one who indulges in self-destruction; one who teaches
on wages; a eunuch; a ravisher of a virgin and an accursed one.
If a Brahmana accepts a gift and trades therewith, one should
not offer him gifts. It shall be futile.
There are Brahmanas well-endowed with learning and regu
lar study of the Vedas. They are of excellent conduct as well.
A gift given unto them becomes everlasting. О king, make gifts
to poor people and not flourishing ones. A medicine gives
relief to the sick. Of what avail are medicines given to one
devoid of illness?
Uttanapdda said:
What is the procedure thereof? What are the rites regarding
Tirtha Sraddha? How is a gift to be made? О Sankara, describe
this to me.
Isvara said:
15-26. A person should control all his sense-organs with
great purity and devoutly perform Sraddha at home. He should
circumambulate the preceptor after feeding him and silently
follow him till he reaches the boundary (of the village) (and
bid farewell to him ). Then he should go to Sulabheda and duly
perform the holy ablution. If a devotee performs Sraddha with
Havya, Kavya etc., in due order in five holy spots and then
offers balls of rice along with milk pudding, honey and ghee,
the Pitrs are propitiated for seventeen years.
If a devotee performs the Sraddha with raw rice grains,
Badaras, Ihgudas, honey and ghee in this Tirtha, he too shall
obtain the merit thereof. There is no doubt about it. He who
assiduously offers shoes to Brahmanas shall undoubtedly attain
heaven, riding on a horse.
He who offers a bed, a horse and especially an umbrella
shall go seated on an aerial chariot, surrounded by groups of
celestial damsels.
V .iii.50.27-36 183
He who gives an excellent house along with seven kinds of

grain shall reside in a golden house in my world as he pleases.
He who gives a Tiladhenu (a cow made of gingelly seeds)
covered with a cloth and accompanied by a calf shall dwell in
heaven until the ultimate annihilation of all living beings.
О king, if the person gives water and cooked food in his own
house, or in a forest or on the path to a pilgrim-centre, he
shall never see the world of Yama. He will attain the merit as
though all the types of gifts have been given (by him).
One should make gift of water, cooked food and freedom
from fear. There has never been a greater gift than cooked
rice nor will there ever be any.
If a devotee makes the gift of a virgin, or that of a bull, his
residence shall be there where I am present. It cannot be
otherwise.
Uttanapdda said:
27-29. О Lord, how is the gift of a virgin to be made by
righteous persons? How is a wife to be nourished (taken care
of)? How is the marriage rite of a virgin to be performed? О
Lord of Devas, I have one more thing to ask. To whom is a
virgin not to be given? О Lord, where should she be offered?
By giving to whom will it be of everlasting merit? What is the
criterion for considering something as best, middling or base,
О Lord? How can (a gift) be Rajasa or Tamasa or one having
no better (i.e. Sattvika)?
Isvara said:
30-36. Of all Danas, Kanya Dana (gift of a virgin) is the
best. A parent should give his daughter after approaching a
boy of noble birth, handsome features, learning and discre
tion. The father should give his well-adorned daughter on an
auspicious Lagna and Muhurta. If he offers horses, elephants
and garments in accordance with his capacity, his stay shall be
in the region where there is no ailment.
If the daughter dearer than one's own life is given away, it
is as though all the three worlds have been given away along
with the mobile and immobile beings. If anyone begs for wealth
for the sake d l a virgin, he shall be a Karmacandala (a Canâla
184 Skanda Purana
in action) and he shall become a woodworm after death. If,

out of food-greediness, anyone takes food in his house, he will
become pure only by means of the expiation called Candrayana
or Taptakrcchra.
Uttanapdda said:
If one has no wealth in one's house but has a daughter to
be given away, how can he celebrate her marriage if he does
not beg?
Isvara said:
37-46. О king, one should celebrate the marriage of a
daughter, even if one has no wealth, merely by repeating the
name of the virgin. It does not bring about any defect.
Without begging if the Dana is made after approaching (a
groom), it is the most excellent Dana. Even if the Yuga comes
to a close this (benefit of Dana) does not become ineffective.
The Uttama (excellent) Dana is after approaching (the groom).
If the groom is invited (and given the daughter), it is pro
claimed as' middling; if he is begged of it is base; if (he) makes
the request "Give! Give!" it is the meanest.
If a stone is tied to another and dropped into water, both
of them (sink down and) perish. So also is the gift of cooked
food given to one not deserving.
Hence a gift (Dana) is not to be made to one who is incom
petent. It brings down the donor and especially oneself. One
who is competent takes both across like dry wood put in water.
Just as a boat, so also a learned man takes one to the other shore.
If an Ahitagni (a Brahmana maintaining perpetual sacrificial
fire in the family) accepts gifts from Sudras, he is no better
than a Siidra here in this birth. After death he becomes a dog.
Accepting gifts from indecent people secretly and despica
bly is a futile effort in regard to a Brahmana who is an Agnihotrin.
That man is unworthy of being fed. He is burned with Karisa
fire (fire of cowdung cakes). Afterwards for seven births he is
undoubtedly born as a mat-maker. The Dana made through
sense of shame or for the desire of being considered chival
rous or because of importunity or through restraint and the
D ina made to servants—all these are futile.
V.iii.51.1-9 185
CHAPTER FIFTYONE
Glorification of Danadharma
Uttanapdda said:
1-9. О Isvara, at what time is Sraddha and Dana to be
performed and on what lunar day should pilgrimage be done?
Tell me quickly.
Isvara said:
Just as Pitrtirtha (i.e. Gaya) is meritorious, excellent and
conductive to the fulfilment of all desires, so also this Tirtha
is meritorious for the performance of holy bath, giving Dana,
offering libations etc. One should perform special Sraddha in
all the Yugadis (days on which Yugas began). О dear one here
are the names etc. of the Manvantaras:
Month 8c Tithi on which a Manvantara Name of t he
started Manvantara
Asvayuj Bright half, Ninth day Suryasavarni

Karttika Bright half, Twelfth Svayambhuva
Caitra Bright half, Third Uttama
Bhadrapada Bright half, Third Tamasa
A$adha Bright half, Tenth Caksu$a
Magha
0
Bright half, Seventh Vaivasvata
Sravana•
Dark half, Eighth Daksasavarni
• •
A$adha Full Moon

*
Rudrasavarni
•
Phalguna New Moon Svaroci$a

Pau$a Bright half, Eleventh Raivata
Karttika Full Moon Indrasavarni
Phalguna Full Moon Brahmasavarni
Caitra Full Moon Raucya
Jye*tha Full Moon Dharmasavarni
The first days of the Manvantaras are proclaimed as those
according infinite benefit. О king, Sraddha is to be performed
in the course of both the transits of the Sun viz. northern as
well as southern. The following are the occasions for the per
formance o&-£raddha: the third lunar day in the months of
Karttika, MSgha and Vai&kha; the full-moon day in Caitra and
186 Skanda Ригана
л
Jyesjba; the Astakas (seventh, eighth and ninth lunar days);

the Sankranti day (transit of the Sun in the signs of zodiac);
and the Vyatlpata day. What is offered during these days is
proclaimed as everlasting.
10-16. One should observe fast on the eleventh day in the
bright half of the month of Madhu (Caitra). At night he should
keep awake near the feet of Vistyu. Those who perform the
adoration of Visnu with incense, light, Naivedyas (food offer
ings), flower garlands, agallochum, sandal etc. and read the
old legends (Puranas) and a Brahmana who repeats the Suktas
from the Rk, Yajus or Sama Vedas shall be rid of all sins. He
goes to the world of Visnu.
In the morning after assiduously worshipping Brahmanas,
he should perform Sraddha and should make gifts (within his
capacity) of cow, gold, cloth etc. His Pitrs become pleased
until the annihilation of all the living beings. The performer
of the Sraddha shall go there where Lord Janardana is present.
On the thirteenth lunar day he should start from there for
the Linga stationed in the cave. By seeing Lord Isana named
Markanda, he is rid of all sins.
Uttdnapdda said:
О Mahadeva, by whom was the highly splendid Linga in
stalled within the cave? О Lord, it behoves you to narrate it
to me.
Isvara said:
17-28. The eminent sage Markandeya is well-known in all
the three worlds'. He performed severe austerities for a period
of one thousand divine years. He entered the cave and prac
tised Yoga there. The Linga named Markandesvara was installed
by him. A pilgrim should take his holy ablution there devoutly,
observe fast and control the sense-organs. Keeping awake at
night, he should assiduously offer lamps. The Lord should be
bathed in Panc&mrta in accordance with one’s capacity. After
anointing the Lord therewith, he should duly perform the
adoration. Brahmanas should perform Japa (chanting of Man
tras) of the Mantras current in their Sakhas (branch of their
*
particular Veda). They should also recite Savitri Mantra one

V.iii.51.29-43 187
thousand eight or one hundred eight times. By doing this, О

* *
excellent king, the person shall attain the fruit of his birth. On
the fourteenth day he should again take his holy bath and
perform the adoration duly. Gifts should be made after testing
the worth of the recipient, if one wishes for one's own welfare.
Undoubtedly the Pitrs are pleased with him for twelve years.
The donor goes to that place where the enjoyment is eternal.
After entering the middle of the cave the pilgrim should wallow
on the ground as much as he can. The merit that is derived
>
from the Nila Mountain is entirely attained by them. Listen to

0
the meritorious fruit of the person who performs Sraddha at

every Parva at Siilabheda, especially at the end of the month
of Caitra (on the New-Moon day). He shall obtain the Punya
derived at Kedara, at the confluence of Ganga and the ocean,
at the confluence of black and white (i.e. Ganga and Yamuna)
or in other Tirthas, especially the Punya (Merit) that is derived
from Arbuda and Amara mountain. One should propitiate the
Pitrs and deities in accordance with the injunction and with
due utterance of the Mantras. The man thereby attains the
fruit of all the Tirthas beginning with Gaya.
29-43. He would redeem twenty generations of his family,
ten before him and ten after him. Thereafter the person should
remain pure and with a mind fully concentrated perform Nyasa
on the southern idol as mentioned before and offer eight
flowers. These are the eight mental flowers mentioned in the
scriptures: Listen. They are: (1) Varija, (2) Saumya, (3) Agneya,
(4) Vayavya, (5) Parthiva, (6) Vanaspatya, (7) Prajapatya, and
(8) Sivapuspa. Now listen to the meaning of these: (1) Varija
should be known as water; (2) Saumya means honey, ghee and
milk; (3) Agneya means incense, light etc.; (4) Vayavya means
sandalpaste etc.; (5) Parthiva means roots, bulbous roots etc.;
(6) Vanaspatya means fruits; (7) Prajapatya means reading and
recitation; and (8) Sivapuspa is vasana (imagination, knowl
edge through intuition etc.).
(Alternatively:) Non-violence is the first Puspa. Control of
sense-organs is the second. The third Pu$pa is Dayd (compas
sion). K$ama (forbearance) is the fourth Pu§pa; then Dhyana
(meditation) is a Puspa; then Tapah (austerity) and the sev
enth is Jnana Puspa. Truth is the eighth Pu?pa. The deities are
pleased with these. Ascetics and wise ones should be pleased
188 Skanda Parana
m
through devotion, О king. An umbrella, a covering cloth and

a pair of sandals should be offered. If one is adored with these,
three persons (generations) are adored. The person shall stay
in the heavenly world until all the living beings are annihi
lated. Men should perform Jdpya with devotion to the Trident-
bearing Lord. They should anoint the Lord of Devas with
Paficamrta, Pancagavya, Yaksakardama and Kunkuma as well as
£rikhanda, agallochum and sandalpaste. They should perform
the worship of the Trident-bearing Lord with different kinds
of flowers, keep awake at night and offer lights assiduously.
Incense and Naivedya should be offered and Puranic legends
should be read. Men who stay there should perform Japa de
voutly. Srisukta, Paurusasukta, Pdvamdna, Vrsdkapi and other
Vedic Mantras should be chanted. Then the Rudrasukta. of various
sorts should be recited. He shall adore the Brahmanas devout-
ly. The devotee adoring and bowing to them with various kinds
of offerings is honoured in the world of Siva.
44-55. A follower of Rgveda chants the Siiktas agnimile
etc. A follower of Yajurveda should chant Rudra Sukta, Purusa
Siikta, Slokddhyaya, Sukriya, the groups of Mantras beginning
with isetvd, etc., Jyotir Br'dhmana, Gdyatrya, Madhu and Mandala
Brahmanas.
«
A follower of Yajurveda should recite the Siiktas of Devavrata,

Vdmadevya, Purusarsabha and Brhadrathantara. These devotees
shall proceed to that place where Lord Mahesvara is present.
If a devotee performs Pddasauca (cleansing of the feet) and
Abhyahga (oil bath) here with great devotion, he undoubtedly
obtains the merit that accrues from the gift of a cow. He should
feed Brahmanas with honey and milk-pudding. If a single Brahmana
is fed, it is as though ten millions have been fed. The devotee
should with great devotion give to an excellent Brahmana,
gold, silver or a garment. Thereby Devas, human beings and
Pitfs become propitiated.
At the time of a lunar or solar eclipse, men should take their
holy bath with great devotion, worship the deity and perform
Japa and Н ота. They should make gifts in accordance with
their capacity, to a Brahmana who has mastered the Vedas.
The following gifts should be made to a deserving person: a
horse, a chariot, an elephant, a vehicle, Tul£puru?a (things
equal to one in weight), a cart filled with seven types of food-
V.iii.51.56-62 189
grains, a plough along with the tie of the yoke and mature
bullocks bearing the yoke, cows, plots of lands, gingelly seeds,
gold etc. The recipient should be duly adored.
Nothing should be given to an undeserving person by a
sensible person desirous of prosperity. Since the earth holds
all living beings, a plot of land producing all kinds of vegeta
tion should be given to a Brahmana.
Now, О great king, listen to the benefit of gifting cows.
56-62. When two legs and the face of the calf are seen at
the vaginal outlet of a cow, she should be known as the very
earth, so long as she does not release the calf from the womb.
Somehow the devotee should offer her to a Brahmana. The
merit thereof is as though the earth consisting of mountains,
forests and great parks has been gifted. On being gifted the
cow shall redeem twenty-one generations of the family.
When the Sun or the Moon is eclipsed, then blessed ones
shall give a milch cow with her hoofs covered with silver, along
with a cloth and a brass vessel for milking.
I do not know the amount of the merit thereof even after
the lapse of hundreds of years. О king, there is numerical limit
to the merit earned for every gift nfiade on other occasions but
for a gift made at the time of lunar or solar eclipse there is
no such limit.
Where a cow is seen, О king, all the Tirthas are there. One
should understand that Parva (period of holy festivals) too
exists there. There need not be any doubt in this respect. If
a man remembers the TIrtha and goes there or dies there, he
shall become an attendant of Rudra.
190 Skanda Parana
m
CHAPTER FIFTYTWO
The Story of Dirghatapas
Isvara said:
I- 10. О king, I shall narrate another story that happened
long ago. A sage of gieat austerities went to heaven along with
his family.
IJttanapada said:
How did the Brahmana, the great sage, go to heaven along
with his family? О Lord, I am very much eager to know. Kindly
tell me, О Lord.
Isvara said:
Formerly there was a king of KasI well known as Citrasena.
He was a brave warrior, a liberal donor and highly righteous.
He had realised all his desires and he possessed great wealth.
The city was well-populated. It was full of different kinds of
gems. It was situated on the banks of Ganga and was well-
known as Varanasi.
It resembled the autumnal moon in splendour. It was well-
adorned by learned men. Indrayastis (Flag-staff of Indra) were
seen all over it. It was full of cows and cowherd colonies. There
were many banners (fluttering over it). It reverberated with
sounds of Vedic recitation. Various kinds of merchants en
gaged themselves in buying and selling. It was rendered re
splendent by mechanical devices, well laid streets and many
other lofty towers. Temples of divine features and majestic
hermitages abounded there. It was beautified with trees, jack-
fruit trees, Bakulas, Talas, Asokas, Amrakas, Rajavrksas, Kapitthas
and Dadimas. Auspicious chants of Vedic recitations sanctified
everything. It was beautiful with many varieties of fruits and
flowers. It was embellished with clusters of Kadal! (plantain)
trees.
On the northern side of that city there was a splendid hermitage.
It is well-known in all the three worlds by the name Mandaravana.
II- 17. It contained many Mandara trees. Hence it came
to be known by the name Mandaraka.
V .iii.53.1-7 191
A Brahmana named DIrghatapas lived there. In view of his

prolonged severe austerities, he is remembered as DIrghatapas.
He resided there along with his wife, sons and daughters-in-
law. His five sons always served him diligently. His youngest
son Rksasrnga was also a man of great austerities, richly en
dowed with Vedic study, celibate and endowed with good qualities.
He always practised Yoga and took in bulbous roots, roots and
fruits. He used to assume the form of a deer and move among
the herds of deer. Everyday in the evening he used to come
back to his parents. With great devotion, the son of the sage
made obeisance to them and went again to forests and moun
tain caves. Thus the son of the sage sported about with young
fawns everyday. Once by chance that Rksasrnga passed away.
CHAPTER FIFTYTHREE
Rksasrnga Goes to Svarga
Uttdnapdda said:
1-7. О Lord, how did the younger son of Sage DIrghatapas
who was residing in the hermitage, meet death?
Isvara said:
Listen with concentration to the divine story, О king. Merely
by listening to it, one is rid of all sins.
The king of Kasi was well-known on the earth, О king, as
Citrasena. He was mighty, had great energy and was great in
exploits. Righteousness always prevailed in his kingdom. There
was no impiety anywhere. Engaged always in the Vedic rites, he
protected the subjects righteously. He striedy adhered to his
duty. He was fond of war as well as of hospitality to guests. Abiding
by the conventional duties and rights of Kjatriyas, he enjoyed
worldly pleasures as he pleased. There is (was) no limit to the
wealth in his treasury. He possessed elephants, horses, chariots
and foot-soldiers. He used to discuss and discourse with the scholars
well-versed in Itihasas and Puranas. The king shone like Lord
Sankara in KaRasa. While he was ruling the kingdom like this
*
(once) the king spoke to the minister:

192 Skanda Purina
■
8-17. M I shall go ahunting. Stay here you all attending to

the protection of the kingdom.” When the ministers said, “You
may go”, the ruler of the land went off.
His vassal kings following him hurriedly riding on their re
spective horses even as their royal umbrellas got brushed with
one another. Thus they followed him to the forest. Dust from
the ground was kicked up by the hoofs of the horses and the
elephants. Thereby the solar disc and the quarters were com
pletely covered. Neither the sun nor the moon, neither the
quarters nor the trees nor even the peaks of the mountains all
round could be seen. They could not even see one another as
if it were a mid-night in the rainy season.
There he espied a great herd of deer. Accompanied by all
those princes, the king rushed at them. The herd was dis
persed and the deer ran helter-skelter in various directions.
King Citrasena alone took a path and reached the place
where those deer were present. He entered the impenetrable
forest and the dark .caves of the mountains completely over
grown with creepers and hedges. He stopped in a place where
he could scarcely be seen. Thinking that the deer had disap
peared, the king looked around and thought: ‘In which direc
tion shall I go? Where can I be in touch with the soldiers of
the army?’ Thus King Citrasena was in a great predicament. He
resorted to the shade of the trees and took rest.
18-29. Distressed with hunger and thirst, he wandered all
round in the forest and caves of the mountains. Then he saw
a divine lake adorned with clusters of lotuses. It was full of
swans and Karandava variety of cranes. The Cakravaka birds
rendered it splendid. On seeing it, the great king felt his hairs
standing on ends. He gathered the lotuses and took his bath.
After offering libations to the Pitrs, Devas and human beings
duly, he cpvered Sankara with the lotuses and adored him. He
drank the pure water adequately with mental concentration
and purity. He came out of the water and saw a tree nearby.
He spread his upper cloth on the ground and sat down. Then,
as he sat there he began to think, ‘What shall I do now?' Even
as he was sitting there, he saw many deer in the forest region.
Some were facing the east; others the south; some faced the
west and a few the northern direction. Some deer were asleep.
Others stood with their ears lifted up: In the centre of those
V .iii.53.80-45 193
deer, was standing Rk?asrnga, the Yogin of great austerities.

On seeing the deer, the king thought about his food intake,
'I shall kill one from these deer and eat as I please. By eating
the venison, 1 shall become normal in my physical state. I shall
return to Kasi assiduously enquiring about the pathway.' After
thinking thus the king who was at the foot of the tree raised
his bow and fixed an arrow therein. He discharged the arrow
into those deer that had been herded together. That Rksasrnga
of great austerities who was in their midst was hit.
30-38. All those forest-dwellers (deer) became frightened
and went from there crying. The sage who fell down cried
MKrsna! Krsna!” and continued: M Alas! something horrible has
been committed by him who has killed me now. Who is that
evil-minded wretch, in whom this sinful thought has occurred?
1 was stationed amidst the deer. 1 do not harass or obstruct
anyone." On hearing that human voice, the king was struck
with dismay. Hurrying there he saw the Brahmana shining with
Brahmanical splendour.
Citrasena said:
Alas! Something horrible has been committed by me be
cause the Brahmana was slain.
He then said to the Brahmana: "You have been unwittingly

killed by me, О sinless one, because I mistook you for a deer.
I shall now gather together much wood and immolate myself.
Among things seen and unseen, there is nothing like the slaughter
of a Brahmana. Unless I immolate myself, I will not be rid of
the sin of Brahmana-slaughter."
Rksasrnga said:
At my death you will not attain Siddhi (object desired). Now
when I die, there will be many killings. On my death my mother,
the aged father, the saintly brothers and their wives will die.
When these deaths occur how can there be purity in you? If
you are inclined to do so, I shall tell you a means.
Citrasena said:
39-45. May the means which is in your mind be men
194 Skanda Parana
tioned. О great sage, I shall do everything even if I have to

exert myself.
flksasrnga said:
I shall ask you something regarding yourself. Who are you?
From where have you come? How did you come here? Who are
you? One among Brahmanas, Ksatriyas or Vaisyas? Or are you
Sudra-born?
CAtrasena said:
0
О dear one, I am not a Sudra. I am neither a Vaisya nor

a Brahmana. О Brahmana, I am not low-born. О great sage,
1 am a Ksatriya. I know my duties. I am aware of what has been
done by me. I am engaged in the welfare of all living beings.
Unwittingly a sin has been perpetrated. What is the means of
becoming purified?
Rksasrnga
о said:
Take me to the hermitage where my parents are present.
Introduce yourself as the slayer of their son and say that you
regret it. On seeing me, perhaps they may have compassion for
you. They will tell you the means whereby there can be (men
tal) peace.
After hearing his words, О excellent king, Citrasena took

the Brahmana on his shoulder and went to the hermitage.
46-49. When he became unable to carry he began to take
rest frequently. Presently he saw that the Brahmana had lost
consciousness and that all his sense-organs had become im
paired. Citrasena kept him in the shade of a banyan tree. He
folded his cloth four times and began to fan him therewith
frequently. Even as he watched, О great king, Rk$asrnga of
great austerities quickly passed away by means of Dhyanayoga
(meditation) because he was fully conversant with Yoga. He
cremated the Brahmana according to the rites that have been
enjoined. After taking his bath, he lamented with great sorrow.
V.iii.54.1-17 195
CHAPTER FIFTYFOUR
Dirghatapas Goes to Heaven
Isvara said:
1-5. Thereupon the king became greatly anguished. (He
thought:) 'How can I go back to my abode in Varanasi? Af
flicted by the sin of Brahmana-slaughter, I shall consign my
body to fire. Or at the instance (of the son of the sage) 1 shall
go to the hermitage and recount to the great sage everything
in the way it had happened.’
After thinking thus, the king went to the hermitage taking

the bones of Rksasrnga. The excellent king stood within the
range of the vision of that great sage of purified soul.
Dirghatapas said:
Do come. Welcome unto you. May you be pleased to sit here
on the seat so that I can offer you Argha and Madhuparka
along with the seat.
Citrasena said:
6-17. О great sage, I am not worthy of being received with
the offerings of Argha (materials of worship) or even being
spoken to. Your son, the Brahmana stationed in the middle of
the deer, was killed by me. Rksasrnga, a Brahmana of great
austerities, was killed as a result of the wrong impression that
he was a deer. Know that I am the slayer of your son. Punish
me with the severest form of punishment. Having consider
ation for my delusion and confusion, О excellent sage, do what
is befitting in this regard.
The mother of the dead son became highly perturbed on

hearing those words. She came out of the house and lamented,
MAlas! I am killed." She fell on the ground and lamented with
the profundity of her grief and affliction. “I am doomed," she
lamented and cried in affliction very piteously like a female
osprey. “O my son! My son! Reveal your face unto me. Honour
me, your mother. О my son, when will I see you again at the
196 Skanda Parana
9
threshold arriving there with the fullness of your Vedic study

and eagerness for the performance of Japa and Н ота. There
is a popular saying that sandalpaste is cool but the embrace of
the limbs of the son is cooler than sandalpaste, if the body
becomes the subject of the close embrace of one’s own son.
Of what avail is sandalpaste or a drop of nectar? Of what avail
is even the moon? О my beloved son! I wish to embrace you.
Separated from you and grief-stricken I will surely die.” La
menting thus in her affliction and wretchedness due to having
been bereaved of the son, she fell into a swoon on the ground.
On seeing his wife fallen due to the affliction and grief for her
dead son, the sage became extremely furious at King Citrasena.
Dlrghatapas said:
18-28. Go away, get away, О great sinner. Do not show me
your face. Why was my son, a Brahmana, killed without any
purpose? О king, many sins of many Brahmana-slaughters will
befall you. You alone are the cause of the death of me along
with the entire family.
After saying this, the sage thought over the matter again.
Then he eschewed his fury as a true sage and said:
Dirghatapas said:
0 dear one, shed off your anguish. I have been rather very
harsh. You have been reprimanded, О bestower of honour, by
me who have been scorched by misery and assailed by the be
reavement of my son. What does a wise man do when impelled
by his own Karmas. Even at the outset, the intellect of men
follows the Karmas. It is in accordance with this that death has
been enjoined for me. Undoubtedly the (sin of) slaughters will
befall you as uttered by me before. Among Brahmanas, Ksatriyas
and Vaisyas, among the castes of £udras and Candalas who are
you? Tell me the truth. Why was a Brahmana killed?
Citrasena said:
1 shall submit, О Brahmana- sage, you must forgive me. I am
not a Brahmana. О dear one, I am neither a Vaisya nor a
V.iii.54.29-45 197
*
Sudra, neither a hunter nor a base-born one. О great sage, I

am a Ksatriya. I am the king of KasT. I have come to this
excellent forest to hunt deer. By mistake, this sage in the guise
of a deer was shot down. I have incurred sin. Now I am resort
ing to your feet. What should be done by me, О Brahman a?
Tell me the true means.
Dxrghatapas said:
29-34. О Lord, even a single sin of Brahmana-slaughter
cannot be redeemed. How can eleven such sins be redeemed?
Listen, О king. On account (of the death) of Rksasrnga, my
four sons, their wives, the mother and I — all these will die.
О dear one, I shall tell you a splendid way-out. Listen to it. See
whether you can carry out that easy task, О king. Cremate the
entire family including me in funeral pyre; О king, cast off the
bones at Sulabheda in the waters of Narmada. On the south-
___ *
ern bank of Narmada is the well-known Tirtha named Sulabheda.

It is an excellent Tirtha that destroys all sins and all miseries.
Be clean (physically and mentally) and cast off our bones into
the Tirtha. You will be rid of all sins undoubtedly. That is my
word.
The King said:

35-45. О dear one, let the command be given. I shall
undoubtedly carry it out. Whatever I have, the entire kingdom,
the treasury, the friends and sons, О great Brahmana, all of
them are yours, at your disposal. I shall give them to you. Be
pleased (to accept it).
О king (Uttanapada), even as the Brahmana and the king

were conversing thus, the wife of the sage, whose heart broke
into two died there. The woman assailed by the grief for the
son fell on the ground, devoid of life. All the sons met with
death on account of the bereavement of their mother. Along
with the husbands all the daughters-in-law also died. О excel
lent king, all those saintly souls attained death. The king called
together all those Brahmanas, the residents of the hermitage.
The excellent king informed them of everything in the way it
had happened. Qn being permitted by them, he gathered firewood
198 Skanda Purana
assiduously. King Citrasena performed the cremation and collected

the bones of all the sages beginning with Rksasrnga. О king,
that king (Citrasena) proceeded towards the southern quarter
on foot. When he could not walk, on being pressed down by
the weight, he took rest and then proceeded after a short
while. At every stage he set down the bones and took bath
along with his garment. Without taking food but taking in
water only, he thus proceeded facing the southern quarter.
Before long he reached the banks of Narmada. On seeing the
Brahmanas staying in the hermitage the king asked:
Citrasena said:
46-55. О excellent Brahmanas, О highly blessed ones, may
the path leading to Sulabheda be shown to me, so that I can
go there for the fulfilment of my task.
The sages said:

Within a Krosa (3 Kms) distance from here there is the
highly splendid Tlrtha. You will see it on the southern bank
of Narmada.
At the instance of the sages the king went on hastily and ere
long saw the Tlrtha full of many Dvijas (birds, Brahmanas),
overgrown with a number of creepers and trees and rendered
splendid by numerous flowers. There were many bears and
lions too and splendid devotees observing many kinds of vows.
Some of them were standing on a single foot. Others had their
eyes turned towards the sun. Some were standing on a single
big toe. Others were standing with the arms lifted up. Some
took a single meal a day. Some took in as food bulbous roots
and fruits. Some took in food only once in three nights. Others
observed the vow of Paraka. Some were engaged in Candrayana
expiation. Some observed fast for a fortnight. Some observed
fast for a whole month. Some broke fast at the end of a Rtu.
Some were engaged in the practice of Yogic exercises. Some
meditated upon ‘That9 (Tat-padai.e. Supreme Brahman). Some
took in as food only withered and decaying leaves. Some ate
bitter and estringent things. Some took in mosses for food.
Some took in air as food. Some were householders and some
were Agnihotrins. On seeing the Brahmanas like these, the
V .iii.54.56-73 199
king knelt down on the ground, bowed down his head and
spoke these words, О king:
Citrasena said:
56-64. О Brahmanas, in which part of the land is that
Tirtha? Tell me the truth so that the thing desired may be
made possible.
The sages said:

Go a distance of a hundred Dhanvantaras (Dhanus=four
Hastas). On the peak of Bhrguluiiga you will see that large
Tirtha full of water. It is holy.
On hearing their words, he went near the Kunda. On seeing
that Tirtha, the king became confused again. He was struck with
wonder and began to think over and over again. Then the king
saw a flesh-eating Kurara (osprey) in the sky. It was hovering
round holding a snake but was being attacked by those (birds)
without a piece of flesh. Desirous of the piece of flesh they
fought with one another. Struck by the beaks the osprey fell into
the water where formerly the Trident-bearing Lord had split the
ground. By the power of that Tirtha, he immediately became a
man. He (the king) saw that person in divine form seated in an
aerial chariot. As he went ahead, Yaksas, Gandharvas and Apsaras
eulogized him. Even as he was being sung about by the Apsaras,
he vanished on the top of the Sun. Citrasena was extremely
surprised. He decided that the same was the Tirtha as mentioned
by the holy sage. On seeing the power of the Tirtha, he expe
rienced horripilation.
65-73. He thought, 'This is my blessed day since I have
come here.' He then placed the bones down and took his holy
bath in accordance with the injunctions. With water mixed with
gingelly seeds he propitiated the Pitrs and deities. Then the king
took the bones and cast them into the water. For a moment, the
king stood looking up with the face lifted up. He saw all of them
(members of the family of Dirghatapas) in divine forms and
splendid features. They had divine garments and were adorned
with divine ornaments. They were seated in various kinds of
aerial chariots attended upon by celestial damsels. On seeing
them separately seated in the aerial chariots, the king was de
lighted.
200 Skanda Purdna
Then the sage seated on the aerial chariot spoke to Citrasena:

“O gentle soul, О King Citrasena, О excellent king, thanks to
your favour. I had this divine goal. Your task has been carried
out excellently. Even a son cannot do like this unto his Pitrs.
О dear one, by the power of my utterance you will be free from
sins. О great king, you will realize your cherished desires, whatever
be in your mind.** After blessing the intelligent Citrasena, sage
Dirghatapas went to heaven along with his sons.
CHAPTER FIFTYFIVE
Kdstrdja Attains Moksa
Uttdnapdda said:
1-5. On seeing the great efficacy of the Tlrtha, what did
King Citrasena do? Where did he stay? What was his food?
Isvara said:
After climbing on to the Bhrgutunga peak and resorting to
the north-eastern quarter the excellent king performed an elaborate
penance in the Kunda there. Then he meditated upon all the
Devas, Brahma, Visnu and Mahesvara and hurled himself down.
Presently, Rudra and Kesava appeared before him and held
him by the hand. Rudra spoke these words to the king:
isvara said:
О great king, do not unnecessarily abandon your life pre
maturely. You are still very young. It is not proper for you to
die now. Hasten back to your abode. Enjoy all desired and
desirable pleasures. Like another Sakra of heaven, rule your
kingdom free from thorns (enemies).
Citrasena said:
6-12. О Lord, I desire neither the kingdom nor the sons
nor kinsmen, neither the wife nor the treasury, neither el
ephants nor horses. Leave me, leave me, О great Lord, let
V.iii.55.13-21 201
there be no obstacles put in my way. With your favour, О

Mahesvara, heaven has been attained by me today.
Isvara said:
Of what avail is Svarga unto him, before*whom there are
Brahma, Vi$nu and Sambhu? What will he do by going there?
We three gods are pleased. Choose an excellent boon as you
please. О great king, that shall undoubtedly be true.
Citrasena said:
If you, the three Lords: Brahma, Vi$nu and Mahesvara, are
pleased, it behoves all the three of you to stay here perma
nently. In the same way as Gayasiras has been rendered meri
torious by all of you, this Sulabheda also should be made sacred.
I shall stay wherever all the three of you stay. Further, grant
me the over-lordship of all the Ganas.
Isvara said:
13-21. О king, we the three Devas, shall stay in Sulabheda
from today onwards in all the three divisions of time by means
of a fraction. You shall certainly be the Lord of the Ganas. By
the name ‘Nandin* staying near me you shall be worshipped
before I am. After your casting off the hones, as Dirghatapas
went to heaven seated in an aerial chariot along with the members
of his family, so you too shall do.
Thus, О king, the Devas granted boons to Citrasena and

stationed themselves on the top of the Kunda in the southern
quarter. They said to one another, "This is a great meritorious
Tlrtha. Just as Gayasiras has already been cited as meritorious,
so also on the banks of Reva this Sulabheda is undoubtedly
meritorious.”
Isvara said:
This Tlrtha is as meritorious as Gayasiras. By offering balls
of rice and libation even once a man shall attain purity. Ex
cepting only Gayasiras, О king, no Tlrtha is equal to even a
sixteenth fraction of the Sulabheda Tlrtha. From north to south
the Kunda extends to ten Hastas and from north-east to west
202 Skanda Purina «
twenty-one Hastas. In regard to the rites of offering balls of

rice and the like, that Tlrtha has these dimensions. Those who
are engaged in impiety do not get a chance of offering Dana
here.
22-31. Visnu stationed himself in the form of Pitr (i.e.
father), Brahma in the form of Pitamaha (grandfather) and
Rudra as Prapitamaha (great-grandfather). Thus the three deities
got themselves stationed, О king. The Pitrs are always waiting
like this: “When will my son visit the Tirtha? When will he
redeem us?" If a devotee takes the holy bath in Sulabheda and
visits but once Suladhara (Trident-bearing Lord Siva) he shall
not be without sons or wealth for seven births. He will never
become sick. He shall redeem twenty-one generations of his
father’s family, twenty-one generations of the mother’s family
and ten generations of his wife’s family. О king, if a single
Brahmana is fed in the Sulabheda Vana with even greens,
roots and fruits, it amounts to the feeding of ten million persons
elsewhere. A devout man who performs Sraddha at the five
spots shall redeem all the members of the family, who have
become Pretas (ghosts), with the favour of Brahmanas and deities
as well as of the Pitrs. A person who offers Sraddha should stay
there where Lord Mahesvara is present. If a devotee performs
ф
Sraddha with devotion in that Tirtha, the following persons

shall attain liberation undoubtedly for a Yuga: They are: those
who commit suicide, those who have killed cows and Brahmanas,
those who have been killed by animals with curved fangs, or
drowned in water, or struck down by lightning, those who were
not cremated or on whose death Asauca1 was not observed or
libation not offered. О king, merely by taking bath all the sins
committed through ignorance or childish nature will be dis
pelled.
32-40. Just as a cloth washed by a washerman becomes
pure and clean, so also a sinner who takes his bath in that
Tirtha becomes free from impurities. One who adopts Sannyasa
(life of a recluse) in this Tirtha in accordance with the injunc
tions and meditates upon Mahadeva always shall attain the
highest position. He shall sport about as he pleases and wishes
I. Non-performance of auspicious riles due to impurity caused by certain

inauspicious happenings such as death etc.
V.iii.56.1-8 203
Ф
for in the palace of Siva and is later born in an auspicious

family as one conversant with the principles of the Vedas and
Vedangas. He shall be endowed with handsome features and ■
comeliness. He shall be devoid of all ailmentsvHe may be born

as a king or prince. He shall be endowed with piety and good
conduct. Thus, О king, the excellent benefit of the Tirtha has
been recounted to you. On hearing this a man shall always be
rid of all sins.
If one reads this narrative always to leading Brahmanas, at
the time of Sraddha or in a temple during festival days, Devas
become pleased with him. So also human beings along with
the Pitrs. All the sins of those who read or listen perish. He
who writes the ‘Greatness of the Tirtha \ and gives it to Brahmanas
attains the ability to recollect previous birth and also gets the
desired benefit. He shall stay in Rudraloka as long as the written
syllables stay on.
CHAPTER FIFTYSIX
Fruit of Dana Described
Uttdnapdda said:
1-8. I wish to know some more. By whom was Ganga brought
down? How did the holy River which was stationed on the head
of Rudra, happen to come here? What is the efficacy of the
holy Devasila? О Sankara, if you are pleased, describe these
things to me.
Isvara said:
Listen with mental concentration as to how the highly es
teemed Ganga was brought down by all the Devas for the sake
of the welfare of all the worlds.
О king, in the southern quarter, there is a mountain named
Vindhya. All the Devas went to the top thereof , О king.
After adoring Isa, the Lord of the universe, Lord of Devas,
the preceptor of the universe, they requested him: "Release
to the ground Ganga stationed in the middle of your matted
204 Skanda Purana
*
hairs." Thus Ganga was invoked by all the Suras led by Brahma.
Thereupon the brilliant river was released to the earth by Rudra
from his head.
This has been created as a highly meritorious river there in
that spot by the Devas themselves. Therefore she has become
DevanadI (divine river) for the welfare of men on the earth.
Those who always live on her banks, those who take their
holy bath with devotion and those who always drink her water,
do not go to the abode of Yama.
9-18. Praci Sarasvatl is to the west of the celestial river, О
king, in the Kunda of Sulabheda where she had fallen.
There is an excellent Tirtha to the south of Sulabheda. It
is there that the meritorious Devasila was created by the Lord
himself.
If one takes his holy bath there with devotion and propiti
ates the Pitrs and deities, they will become contented until the
time of the annihilation of ail living beings.
A person should feed Brahmanas there with great devotion
after taking a holy dip there. Even if a small quantity of cooked
food is offered, there is no end thereof (in regard to efficacy).
Uttanapdda said:
m
What are those Danas which when offered are highly es
teemed in the world? By offering which devoutly is a man rid
of all sins? Tell me the greatness of Devasila, the benefit that
accrues from the holy bath, Dana and the like and the good
that would be attained through Vrata, Upavasa (fast) and Niyama
(restraints and observances).
Isvara said:
О king, formerly there was a very powerful king of Cedi well-
known as Virasena. He was the Lord of a vast region and he
was superbly vigorous. There was no enemy throughout the
land nor was there any pestilence. No thieves ravaged the land
nor was there any impiety. Only righteousness prevailed every
where and at all times.
The king had many sons and he was always joyous in the
company of his wives. He had a single daughter as beautiful
V .iii.56.19-35 205
as the Daughter of the Mountain (Parvati). The girl was a

darling of the parents and all the kinsmen. At the proper time
her marriage was duly celebrated.
19-26. Thereafter the king of Cedi began a Yajna (a sac
rifice) lasting for twelve years. In the meantime the husband
of his daughter met with his death.
Seeing his daughter widowed the king became grief-stricken.
He told his wife who too was afflicted with misery: “My dear,
a great misery has befallen us. It shall be unbearable through
out our life. This girl is proud due to her beauty and youth.
It is very difficult to keep her under restraint. Perhaps she may
even spoil the family. How can this girl be guarded? There is
no means whereby Bhanumati (name of the girl) can be kept
safe." On hearing the mutual discussion of the parents, the girl
Bhanumati said:
О dear father, I am never ashamed to say what follows before
you. Verily no defect or default shall assail you, О king, on my
account. From now onwards I shall cease to have my tresses of
hairs. At your place I shall wear half (of the usual length) of
a coarse cloth. I shall observe the Vratas laid down in the
Puranas. I shall cause myself to wither up and thus propitiate
Janardana. This is what I think, dear father, if you allow me
to do so.
On hearing the words of Bhanumati, the king became highly

delighted.
27-35. In view of her intended pilgrimage, the king placed
a vast amount of wealth at her disposal. To guard her he engaged
many old men to accompany her. He sent Brahman as and
priests, slaves and servants as well as foot-soldiers capable of
protecting her.
Thus with the full consent of her father the chaste lady went
to the banks of Ganga, О king. She took holy dips in both the
shores1 of Ganga. Honouring excellent Brahmanas everyday
with sweet scents, garlands, ornaments etc., she spent twelve
years on the banks of Ganga.
This probably-implies that she perform ed a circumambulation of the

rivet.
206 Skanda Purina
Thereafter, the princess left Ganga and proceeded towards

the South and arrived at the great river Reva along with her
attendants and ministerial followers. At Omkara at Amarakan(aka
she stayed for five years. She went from one TIrtha to another
TTrtha both on the north as well as on the south bank (of
Reva). Taking many holy ablutions and adoring Brahmanas
devoutly and without lethargy, she went to the West reaching
the confluence of the celestial river.
There she saw a holy hermitage full of the congregation of
sages. On seeing the saintly concourse she bowed down and
said: MWhat is the greatness of this TIrtha? What is the name?
I may be favoured by ye, О venerable ones. Let this be spo
ken.”
The sages said:

36-47. This is well-known as Cakra TIrtha. It was here that
the discus was granted to Hari by the Trident-bearing Lord of
Devas, the delighted Mahesvara.
If a person takes his holy bath in the TIrtha here and pro
pitiates the Pitrs and deities, he will undoubtedly reach that
destination from where there is no return at all.
О TapasvinI (ascetic woman), the next day the person should
go to Sulabheda and duly perform the holy ablution in accor
dance with the injunctions mentioned before.
He will undoubtedly be rid of sins committed in the course
of three births. Three cavity-fuls of water and gingelty seeds
(Anjali = cavity of palms joined together) alone should be
offered as libation (to Pitrs). There is no doubt that the Pitrs
thus become satiated for twelve years.
He who performs Sraddha devoutly through Brahmanas well-
versed in the Vedas, О king, should avoid usuriousness. What
ever is offered to the Pitrs becomes everlasting in its benefit.
The next day, he should go to the splendid and meritorious
Devasild. There the meritorious Jahnavi formerly created by
Devas, is visible.
О king, one should take holy bath there and offer water
mixed with gingelly seeds (to Pitfs). Merely offering balls of
rice once, one is rid of the sin of Brahmana-slaughter.
The person should' observe fast on the eleventh day in ei
V .iii.56.48-57 207
ther half (of the month) and keep awake at night. He should
also read the story from a Purana. He should perform the
adoration of Visnu with flowers, incense and Naivedya offer
ings. He should feed Brahmanas in the morning and make
gifts in accordance with his capacity.
On the fourth day he should go to the place where Pracisarasvati
(flows) issuing forth from the body of Brahma, for the purpose
of sanctifying embodied beings. After taking bath the man
should devoutly propitiate the Pitrs and deities.
After duly performing the Sraddha he should feed uncensurable
(praise-worthy) Brahmanas. Undoubtedly the Pitrs become satiated
for twelve years.
48-57. This spot consists of all Devas and all Tirthas. The
place is full of crores of deities and is the most excellent of
all excellent Tirthas with ten million Lihgas.
If a person who is pure and has controlled his sense-organs,
takes his bath for three nights, a fortnight, a month, six months
and (sometimes) a year, he is sure to dwell in heaven. He will
never be born again in the mortal world.
Strictly observing the restraints he will be rid of sins accu
mulated in the course of three births.
A woman of pure vows who remains there for a period of
twelve years without a male associate, is honoured in Rudraloka
for all times.
On hearing the words of the sages, she went ahead with
great joy. She took holy bath in the Tirtha and remained active
and alert day and night.
On seeing the power of the Tirtha she said again, mO Brahmanas
including the priests, may my words be listened to. I will not
forsake such a holy spot as this either in the day or at night
as long as I live. Kindly tell my mother and father these words:
'Your daughter is staying at Sulabheda, regularly observing the
vows.’”
After saying this, О king, Princess Bhanumatl continued her
stay there. She began the observance of fast on alternative
days. Gradually she increased the duration of the fast to a
month. She always stationed herself at Devasila and meditated
upon the Discus-bearing Lord. She burned incense day and
night; offered sandalpaste and lights. She herself washed the
208 Skanda Purdna ■
feet and fed Brahmanas. That queen (Princess) thus observed

her vows and stayed there for twelve years.1
Isvara said:
58-68. Now, О king, listen to another story showing the
greatness of Devasila. I shall narrate, О mighty-armed one, an
old legend along with the historical background.
There was a hunter, a forest-dweller of the Sahara tribe.
Afflicted by famine he went to the forest accompanied by his
wife for procuring some meat; He did not see birds or animals
or fruits. Ultimately he espied a lake beautified with clusters
of lotuses.
On seeing the excellent lake, the Sabari (Sahara’s wife)
spoke these words: "Take these splendid lilies (lotuses) for th e .
sake of getting the money for our food. Righteous and pious
persons will be coming to Sulabheda for the adoration of the
Lord. The flowers can be sold.”
On hearing the words of his wife, he gathered the lotus
flowers. After coming out of the water he saw a Srivrk$a (Bilva
tree) in front of him. He plucked ripe fruits of Sriphala and
reached Sulabheda where he saw a great number of people.
On the eleventh day in the bright half of the month of
Caitra, even children, old men and women should not eat
anything.
He saw a pavilion erected there over the Devasila rock. It
was divinely exquisite, embellished with flower garlands and
covered with cloths.
The sages who lived in the hermitages came there. They
undertook their fasts and holy observances. All of them had
the holy fires with them and their wives too were there.
The entire bank of the Devanadi appeared very charming
with the crowds of sages. О excellent king, the whole path was
blocked by visitors.
69-79. On seeing the entire country present there, the
$&bara said to his wife: "Go and ask someone as to why they
1. Upto verse 57 the story of Bh&numati is narrated. The remaining part of

her story will be told later. In the meanwhile the story of £abari, which
is a part o f BhSnumatTs, is told by Isvara. The story is told to emphasize
the MihStmya of DevaiilS and is not a break in BhinumatTs story.
V.iii.56.80-89 209
are having the holy bath. Is it any of the Parvas (holy festival
days) about which we hear? Is it the lunar or solar eclipse? Is
it the transit of the Sun or the Ak$ayatrtiya?”
Thereupon, at the instance of her husband the Sabari set
off. She saw a woman there to whom she gave two splendid
lotus flowers and asked: “What is the Tithi (lunar day) today?
What is the Parva today? Do tell me. Why do the people take
the holy ablution? What is the reason for the holy bath?”
The woman said:

It is the holy EkadasI (eleventh day) today. It causes destruc
tion of all sins. If even once anyone observes fast today, he will
attain heaven.
On hearing her words, the Sabari recounted to the Sahara

without excitement, О excellent king, the entire statement of
the woman. “It is a meritorious EkadasI today. It is named
Madanaikadasl. Even children and old men observe fast today.
All sins will be destroyed thereby. It is heard that there is a
splendid princess, regularly observing holy vows and restric
tions in diet. The chaste lady is Bhanumatl by name. No woman
on a par with this lady has been heard of in all the three
worlds. She appears to be some divine lady incarnated on the
earth.”
On hearing the words of his wife, the Sahara said to her:
“Sell the lotuses for whatever you get immediately and get your
food. But this is my firm determination that I should not eat.
О fair lady, evil-minded that I am, nothing auspicious has been
done by me.”
Sabari said:
80-89. As far as I remember, L did not eat before you
(have eaten). Whatever was left after your meal only that was
eaten by me.
On coming to know of the resolute decision of his wife, the
hunter went away to have his holy bath. Wearing half of his
upper garment he devoutly took his holy bath. He paid re
spects to alLlhe Devas and then went to Devaiila. Though
diffident (about results) he stood there bowing down to Janardana.
210 Skanda Purana
The queen (Princess) was informed by that woman to whom

the Sabari had given the two lotus flowers. On seeing the pair
oflotus flowers, she (Princess) said to the servant: “Wherefrom
were the lotus flowers obtained by you. Do tell me presently.
Go quickly and bring more such lotus flowers. Bring the lotus
flowers in exchange of food grain or cash.”
On hearing the words of Bhanumati, she (the servant woman)
went to the Sahara. “Give me more of the Sriphalas and flowers.”
Sabari said:
Go, and tell the queen that I shall give you the Sriphalas
along with the flowers. I do not covet anything nor do I wish
for anything in return.
She hastened back and told the princess everything just as

it happened and the words of the Sabari in full detail.
On hearing her words, the queen herself went there and
spoke lovingly to the Sabari: “Give me the lotuses for the price.”
p
Sabari said:
90-97. О queen, I do not desire to get (any) price of the
ф
flowers and the fruits. Sriphalas and flowers may be taken from
me as you please. Do perform duly the adoration of Vasudeva,
the Lord of the universe.
The queen said:

I will not accept the lotuses from you without giving the
price thereof. I shall give you a Kharika (sixteen Dronas) of
food-grain. May it be accepted.
Accept ten, twenty, thirty, forty or even a hundred Kharikas
and go across the ocean of famine.
For the sake of the lotuses, I shall surely give you money,
jewels, gold or anything else desired by you.
Sabari said:
О lady of fair countenance, I do not think of foodstuff now.
Excepting the Lord, I do not think of anything else. My mind
is not inclined to anything other than the thought of the Lord,
О fair lady.
V.iii.56.98-110 211
The queen said:

Food should not be discarded by you. Everything is estab
lished in food. Hence, by all means accept the foodstuff given
by me. Sages of great esteem, those who dwell in forests—all
diligently come and beg at the portals of householders.
Sabari said:
98-110. It has been rejected earlier. Everything is estab
lished in Satya (Truth). It is due to Satya that the sun blazes.
It is because of Satya that the Fire burns. Through Satya the
ocean stands (Firm). The wind blows through Satya. Through
Satya crops ripen and cows yield milk. The entire universe
consisting of mobile and immobile beings has Satya for its
support. Hence by all means, one should protect Satya through
abiding by Satya. Excepting the task pertaining to the Lord,
my mind is not inclined in regard to anything. Take the flow
ers, О queen, and perform the adoration of the mace-bearing
Lord Visnu.
« ■
It is learnt through the statements of Brahmanas that there

is no harm at all in accepting Kusa grass, greens, water, Fish,
scents, flowers, raw rice-grain (for rituals), meat, bed, seat,
corn etc., and water. These should not be rejected.
The queen said:

Flowers are of four types: those plucked from gardens; flowers
(collected) from forest; flowers which are bought and flowers
obtained as gift. The best one is a flower from the forest plucked
by oneself. The middling is a fruit (flower) gathered from a
garden. That which is bought is the base one. Learned men
know that what is obtained as a gift is futile.
Purohita (Priest) said:

О queen, take the flowers and perform the adoration of the
mace-bearing Lord Visnu. Under some pretext you should render
help in return at some other time.
Fsvara said:
Accepting Jhc Sriphalas given by the Sahara along with the
lotus flowers, the queen performed the auspicious adoration.

She listened to the Puranic story and kept awake at night.
Thereupon the Sahara spoke these words to his wife: mO beau
tiful lady, let the oil be taken as much as can be obtained for
the lamps.” Thereafter they lighted a lamp and performed the
auspicious adoration of Hari.
They meditated upon the Upholder of the Earth and kept
awake at night. At dawn they saw the people eager to take the
holy bath. Some were bathing in Sulabheda and others in the
Devanadi. Some men took bath in Sarasvati and others in the
whirlpool of Markanda.
111-120. Some went to Cakratirtha and took the holy bath
in accordance with the injunctions. All those pure persons
performed Sraddha assiduously and faithfully on the Devasila
rock after their holy bath. Their mind remained pure.
On seeing them, the Sahara too offered Pindas with the
Bilva fruits.
Similarly Bhanumati offered the Pindas to her husband.
Uncensurable (praiseworthy) Brahmanas who were devoid of
hypocrisy and practice of usury were fed.
The queen fed them with Havisya (cooked rice), curd, sugar,
honey and ghee, milk pudding made out of cow's milk and
especially with Krtanna (rice mixed with condiments etc.). After
feeding them, the queen made monetary and other gifts in
accordance with the injunctions. The gifts were sandals and
shoes, umbrella, bed, cow, bull, various kinds of jewels, gold
and cash too.
О great king, if a person makes a gift of a tawny-coloured
cow at Cakratirtha, it is on a par with a gift of the whole earth
along with the mountains, forests and parks.
Uttanapdda said:
О Lord of Devas, be favourably disposed towards me and
recount to me all those esteemed gifts to be made over (in the
name) of the Lord of the universe.
ISvara said:
He who makes the gift of gingelly seeds obtains desired
progeny; he who gives lamps gets excellent visual power; he
V .iii.56.121-134 213
who gives plot of land attains heaven and he who gives gold
gets longevity.
The giver of a house becomes free from ailments; he who
gives silver becomes handsome; he who gives clothes attains
the world of the Moon; and he who gives horses becomes
v
identical with the Sun-god.

One who gives a bull attains well-attained glory and fortune;
a giver of cows goes to heaven; one who gives vehicles and bed
obtains a (good) wife and one who gives succour from fear
obtains prosperity.
121-129. A person who gives foodgrain attains permanent
happiness; one who gives Vedic text attains the eternal Brah
man. Of all Danas, viz. water, food, earth, clothes, gingelly
seeds, gold and ghee, Brahmadana (gift of learning) is the
best.
The donor gets correspondingly adequate return in accor
dance with the intention or the degree of emotional fervour
with which he makes the gift, whatever it may be.
О king, listen to what the Sahara said to his wife on seeing
-the various gifts made by the queen: mO fair lady, I have heard
entirely the Purana as read by the Brahmanas who have mas
tered the Vedas. The benefit of the Danadharma is auspicious.
The sin accumulated in the previous births has been wiped off
through the holy bath, Dana, Vrata etc. After casting off the
body, that cannot be ordinarily cast off, one attains excellent
goal. I am afraid of the ocean of worldly existence, О fair lady.
I speak the truth unto you. I have committed many sins, О fair
lady. Many animals have been killed by me. I have always burnt
down many hills. I am scorched by those sins. Poverty never
leaves me. The sinner that I am, I have never taken the holy
bath in a Tirtha. Therefore, О fair lady, I am miserable. I have
incurred poverty that cannot be removed. You go to your mother’s
house. Cease to have love and affection for me. I wish to climb
on to the peak of the mountain and hurl myself to death.”
iaban said:
ISO-134. I have nothing to do with my m other or father. I
have nothing, to do with kinsmen and relatives. О my Lord, 1
shall attain th^sam e goal as you. Women’s Dharma does not
allow that they-should continue to live without their husbands.
214 Skanda Purdnaв
In such a life many defects are possible as proclaimed by

Dharmasastra texts, О Lord of Bhojas (i.e. Sahara clan). Do
make the ritualistic breaking of the fast, lest the Vrata should
be defective. Whatever is desired by you, you should dedicate
to Vi$nu.
ф
On hearing the words of his wife the Sahara was pleased. He

took the Sriphala and duly performed the Н ота. After bowing
down to all the deities he took food with her. Coming to know
that there was Visuva (Equinox) on the full-moon day of Caitra
he stayed there for three days.
CHAPTER FIFTYSEVEN
The Sahara Goes to Svarga
Isvara said:
1-8. After feeding Brahmanas, Bhanumatl ate what was
left after feeding them. After eating she took rest with plea
sure, while the food got digested. On the Madanakhya Trayodas!
day (thirteenth of the bright half named Madana), she took
bath in the Hrada (whirlpool) of Markanda and adored Lord
Guhasaya ($iva) (stationed in a cave as abode). She observed
fast as enjoined. She bathed Mahesvara with Pancamrta and
sweet scents. Incense, lamps, Naivedyasv/ere offered. She adored
(the Lord) with different kinds of flowers and excellent Naivedyas.
She kept awake in the night hearing Puranic stories and wit
nessing dances and hearing songs and prayers. She meditated
upon Lord Mahesvara. The entire quantity of cooked food was
duly spread in front of the Lord. All the people belonging to
all the four castes were fed along with their attendants.
On the fourteenth day the whole day was spent in worshipping
the Bull-emblemed Lord. She kept awake in the night keeping
conchs blowing and drums and other instruments continuously
being played. The sound of Patahas echoed everywhere. Many
devotees thronged there. Then the whole night was spent in
'dancing and singing songs and prayers. At dawn the Br&hmanas
'were fed with milk-puddings, honey and ghee.
V.iii.57.9-23 215
9-16. Gifts were made to Brahmanas in accordance with

m
own capacity as well as the qualifications of the ones. The Lord

was adored with sweet-smelling flowers such as Madana and
the like, and clothed all round with delicate clothes of various
colours. Many garlands were kept hanging down and many
lamps were kept blazing. There were various kinds of sweet
cooked foods such as Modakas etc., round in shape.
Then all those Brahmanas engrossed in the study of the
Vedas glorified that Parva by the name Padmaka. Today is the
day of the Sun (Sunday). The Tithi (lunar day) is fifteenth.
The constellation is that pertaining to Tvastr. Today is the day
of the transit of the Sun, the equinoctial time. Vyatlpata is the
Yoga and Visti is the Karana. This Parva named Padmaka has
four times more benefit than that of Ayana etc. Whatever is
offered, consigned to the sacred fire, or repeated as Japa be
comes everlasting. 0
Those Brahmanas went to Stilabheda along with Bhanumati.

They saw the Sahara standing at the Kunda along with his wife.
0
О king, the Sahara went in the north-eastern direction. He

climbed on to the Bhrgu mountain along with his wife in order
to leap down therefrom.
Bhanumati said:
17-23. О noble-minded one, stop, stop. Listen to my words.
Why do you give up your life? You are still a youth. What is
your distress? What is the cause of your dejection? What is your
misery? What is your ailment? You seem to be a child now.
Pray, let the reason be mentioned.
Sahara said:
I have no reason to offer. 1 have no sorrow. I am afraid of
the worldly existence and my intellect does not intend to do
anything else. It is with very great difficulty that one fortu
nately obtains human birth. If, even after getting the human
birth, one does not practise piety, О beautiful lady, one defi
nitely falls into a terrible hell solely due to one’s own defect.
Hence I wish to hurl myself down into this Tirtha that is destructive
of sins.
216 Skanda Purana
9
The queen said:

You have yet ample time to acquire piety. Whether one has
done one's duty well or ill, one becomes pure through Vrata
and Dana. I shall give you food-grain or clothes or adequate
cash. Perform righteous actions always. Always meditate upon
Mahesvara.
Sahara said:
24-31. I desire no money, no food-grains, no garments. If
anyone accepts food from another, he accepts his sins as well.
The queen said:

One who has bulbous roots, roots and fruits for food, or
wanders begging for excellent alms or takes the holy bath in
the excellent Tfrthas, is rid of all sins. Whatever the pure man
does, he shall be free from sins. You will become pure through
your holy rites and will certainly attain beatitude.
s
Sahara said:
Intake of food has been abandoned by me today, but I will
not eschew Satya (Truth) which is greater even than my vital
airs. О fair lady, do this favour to me. Excuse me.
After saying this the Sahara bound himself with half of his
upper cloth, meditated upon Hari and fell down along with his
wife.
When he fall down from the top of the mountain, О king,
he died. They were seen smashed to smithereens over the
Kunda. Within a period of three Muhurtas the Sahara climbed
on to an aerial chariot along with his wife and attained the
excellent state (i.e. beatitude).
V JU .58.M S 217
CHAPTER FIFTYEIGHT
The Greatness o f Sulabheda Tirtha
Uttanapada said:
1-8. Thereafter, О Lord of the chiefs of Devas, what did
Bhanumati do? This is my doubt. О Lord, do me the favour
of mentioning this.
Isvara said:
After reflecting for a short while, she went near the Kunda.
Observing the greatness of the Kwrida, the queen became filled
with delight.
She invited many Brahmanas and adored them duly at the
same moment. The princess duly made gifts to the Brahmanas.
After making firm resolve, she stayed with calmness of mind.
Then, О king, she adored the Pitrs and Devas. She spent a
fortnight of the month of Madhu remaining there. Then on
the new-moon day, the queen went near the mountain.
She climbed on to the peak of the mountain, joined the
palms of the hands together and spoke these words of request
to all those Brahmanas: M May my mother, father, brother and
all other friends and relatives be requested to forgive me. Let
them be told these words of mine: ‘Your daughter performed
penance at Sulabheda in accordance with her capacity. She
cast herself into that Tirtha and has gone to heaven.*"
The Brahmanas said:

9
9-1S. О lady of splendid vows, we shall convey the message

given by you to your mother and father. О lady of excellent
hips, let there be no doubt in your mind.
After dismissing those people, she, stood on the peak of the

mountain and girdled herself with half of the upper cloth
firmly. Then, О king, with concentration she hurled herself
down from the top of the mountain.
When, she fell down (half the distance from the mountain)
the celestial damsels were delighted. They said: “O dear Bhanumati,
О highly esteemed fortunate lady of great penance, be pleased
218 Skanda Purina9
to get into the divine aerial chariot and proceed towards Kailasa.”
Even as they were all watching, she went to heaven.
Markandeya said:
14-24. Thus the full details regarding Sulabheda have been
recounted to you as heard earlier from Sankara in the assem
bly of sages and Devas.
He who devoutly leads this at a Tirtha or in a divine shrine,
is released from great sins incurred in the course of a hundred
births.
All these (following) sinners are released from the sins by
the power of Sulabheda: Sinners such as a Brahmana-slayer, a
drinker of spirituous liquor, a thief, a defiler of his preceptor's
bed, a killer of cows, a murderer of women, a misappropriator
of the property of gods (temples) and Brahmanas, a traitor to
his master, a killer of friends, a committer of breach of trust,
one who takes away the deposits of others, destroyer of other
people’s treasures (or pawned things), a diluter of wine, a user
of false weights, a usurer (with high rates), a creater of impediments
(with regard to marriages etc.) of girls, a seller of girls, one
who indulges in sexual intercourse with wives of others or a
brother, cows, daughter-in-law, daughters, a hater of othersф
and defiler of piety. If anyone reads this at the time of Sraddha,

О king, while the Brahmanas take their food, the Pitrs become
over-joyed with him.
One who devoutly listens to this when it is being read and
has self-control shall be rid of all sins. .He shall enjoy all plea
sures and niceties of life.
This is conducive to great fame and longevity; this is sacred
and excellent. It increases the life span and glory of those men
who read and listen.
___ Ф
Thus the meritorious greatness of Sulabheda has* been re-

counted to you. It is not listened to by sinners. This Sulabheda
is situated on the southern bank of the river of the enemy of
Madana (i.e. Gariga). It is like a spade that digs up and uproots
the bulbous roots of powerful sins.
V.iii.59.1-14 219
CHAPTER FIFTYNINE
The Greatness of Aditya Tirtha
Markandeya said:
1-8. Thereafter, a person should go to Puskarini that is
destructive of all sins. When its power is listened to, one is rid
of all sins.
There is a highly splendid Tirtha on the northern bank of
Reva, where Lord Divakara (Sun-god) is always present as Vedamurti
(the Veda incarnate).
This Tirtha is meritorious and bestower of all desires just as
Kuruksetra is meritorious, excellent and conducive to the fulfilment
of all desires.
О Lord of the Earth, just as Dana increases in benefit at
Kuruksetra, so also undoubtedly it increases in Puskarini as well.
If a person gifts a grain of Yava at Puskarini, the place (in
heaven) that he attains is proclaimed as the same as when one
offers gold over the head, О king.
One should take his holy ablution at the time of solar eclipse
and make duly gifts of elephants, horses, chariots, jewels, a
house, cows, bullocks bearing the burden of the yokes etc.
If a person gives gold or silver to Brahmanas till the thir
teenth day, it shall give thirteen times the benefit.
He should propitiate the Pitrs and deities by means of liba
tions of water mixed with gingelly seeds. The person shall
cherish love for that Tirtha in the twelfth year, О king.
9-14. If a person performs Sraddha there with milk-pud-
ding, honey and ghee, the performer of Sraddha attains heaven.
Everything given to the Pitrs shall be everlasting.
One attains never-failing benefit by offering raw rice grains,
Badaras, Bilvas or oil extracted from Inguda along with sesamum
in that Tirtha.
There is no doubt about it. The devotee shall take his holy
ablution in the Tirtha, worship Lord Divakara, perform the
Japa of Adityahrdaya and again worship the Sun-god. He shall
attain the greatest world honoured even by Devas.
If a person makes the Japa of even a single Mantra from the
Rgveda, Yajur Veda or a Saman hymn, О king, he attains the
benefit of (reciting) the entire Veda.
220 Skanda Purdna
9
One who meditates upon Divakara and repeats the three-

syllabled Mantra (i.e. Aditya) after the Japa of Adityahrdaya, is
released from all sins.
О excellent king, one who duly gives up his life there, shall
go to the greatest region where Lord Divakara is present.
CHAPTER SIXTY
The Greatness of Adityesvara Tirtha
Markandeya said:
1-8. I shall further describe (the greatness of) the excel
lent Adityesvara which is destructive of all miseries and all
obstacles, О son of Prtha. The Tirtha is always conducive to
longevity, increase in glory and prosperity. It grants sons, welfare
and heavenly pleasures.
О scion of the family of Kurus, other (Ravi) Tirthas have
not attained the glory of this Tirtha, whether in heaven, or
mortal world or in Patala. О excellent king, all these Tirthas,
viz. Kuruk$etra, Gaya, Ganga, Naimi?a, Puskara, Varanasi, Kedara,
Prayaga, Rudra-nandana, Mahakala, Sahasrak$a and Sukla Tirtha
do not merit even a sixteenth fraction of Ravi Tirtha.
О excellent king, listen to what happened in Ravitlrtha.
Though I am extremely distressed due to old age, I shall narrate
it to you out of affection. May all the sages of great vigour
engaged in austerities listen.
This has been heard by me in the presence of Rudra along
with Nandin, Skanda and the Ganas. Sambhu was asked by
Parvati as to the benefit of Ravitlrtha. What was narrated by
Sambhu enthusiastically, everything sung about by Rudra, was
heard by me with concentrated attention.
9-16. I shall recount it to you. Listen to it with caution.
Brihmapas oppressed by famine resorted to Narmada. They
were: Uddilaka, Vasiftha, Mandavya, Gautama, Yajfiavalkya, Garga,
£апф1уа, Galava, Naciketa, Vibh&nâ, Valakhilyas and others,
Sitatapa, Sankha, Jaimini, Gobhila, Jaigljavya, Satanlka. All those
came there.
V.iii.60.17-37 221
Pilgrimage was performed by them around Narmada. Inci

dentally the leading sages came to the Adityesvara shrine too.
It was splendid and was covered with various trees such as
Dhava, Tinduka, Patala, Jamblra, Arjuna, Kubjaka, Sami, Kesara,
Kimsuka etc. That TIrtha of highly meritorious nature was full
of fragrant flowers. There were the trees of Punnaga, coconut,
Khadira and Kalpa trees as well. The holy spot was infested by
many beasts of prey, deer and cats. It was rendered splendid
by bears, elephants and Citrakas (hunting leopards). All the
sages entered the forest full of flowers.
17-23. At the end of the forest, they saw women of red
complexion wearing red garments. They had smeared them
selves with red sandalpaste and worn red-coloured ornaments.
They were holding nooses in their hands and were terrifying
(to look at). Near them were men resembling black clouds.
Their faces (mouths) were large and they had huge bodies.
They had nooses in their hands and they could be compared
to Anavrsti (Drought). They had tawny-coloured eyes.
О most excellent one among the descendants of Kuru, another
old woman was seen by the leading sages. She had a long
tongue. Her face was hideous and her curved fangs were sharp.
She was unassailable. О descendant of Bharata, the old woman
was veiy near that group. The Brahmanas engaged in their
self-study of the Vedas were seen by those people of evil ac
tions.
They collectively spoke to the Brahmanas engaged in aus
terities: “All our masters are standing in the midst of the TIrtha.
Those highly esteemed ones should be urged to start hurriedly
by all means.”
On hearing those words of theirs, all of them hurriedly went
to the marshy land in Narmada and the excellent Brahmanas
surveyed Reva.
24-37. Then some of the others began to eulogize: M Be
victorious, О divine one, (we make) obeisance to you. Obei
sance to you, О (river) resorted to by groups of Siddhas. Obeisance
to you, the most auspicious and sacred one among all. Obei
sance to you, the most excellent one issuing forth from the
person of Rudra.
Obeisance J o you, the holiest and the most sanctifying one
of all. Obeisance to you, О divine one, О auspicious bestower
222 Skanda Purana
m
of boons. I bow to you, О excellent one among the rivers, О

bestower of happiness, О destroyer of sins, О river of diverse
features and cool waters. Obeisance to you whose limbs (wa
ters) are respectfully attended to by many groups of living
beings. (Bow to you) whose waters have purified Gandharvas,
Yaksas and Serpents, one whose waters are drunk by herds of
great elephants, buffaloes and boats, (to you) who wear water-
waves as garlands. I bow down to you, the most excellent one
among all, the bestower of happiness. Do release us fettered
by the nooses of sins.
Men do wander through the hells only as long as they do
not resort to your waters, touched by the rays of the moon and
the sun. О divine one, if it is touched (by the devotees) it shall
bestow the highest region.
О divine one with a face resembling a lotus, you are the
ultimate goal unto the people harassed by many a fear of the
worldly existence, enveloped by many sins and many Dvandvas
( mutually opposing pairs like pain-pleasure etc.). There is no
doubt about this, О divine one, that rivers become sanctified
and free from impurities after having resorted to you. You
bestow freedom from fear on those who are afflicted by mis
eries. You are adored by many Sistas (men of good conduct).
Men with their physical forms submerged in faeces and urine,
wander in hells as long as they do not touch this water, the
waves whereof are scattered with great power.
Even Mlecchas (barbarians), Pulindas (hunting tribe),
Yatudhanas (demons) who drink thy meritorious water, О di
vine one, become released from terrible fear. More so in the
case of the Brahmanas afraid of the noose of worldly existence.
In this terrible Yuga brought in by Kali, lakes and rivers get
decreased, but you, О divine one, shine with the waters full to
the brim like Ganga in the heavenly path of the galaxy.
О bestower of boons, О excellent one, after waiting this
much of time we will, with your favour, attain liberation. Do
this favour so that we will attain salvation.
Those who have resorted to you, those who have sought
refuge in you, have you as the ultimate goal. You protect them
like ^ mother or like a father who protects the sons. Protected
by you, we pass off the terrible period of oppression due to
drought.”
V.iii.60.38-59 223
Eulogized thus, О Yudhisthira, the divine river Narmada,

the most excellent one among the rivers, became visible to
those Brahmanas in the most excellent form.
Mdrkandeya said:
38-46. О king, those who read and listen to this prayer
with great devotion and mental calmness, attain Rudra by means
of a vehicle yoked with a bull. Their limbs will be embellished
with divine garments.
If persons take bath in the waters of Narmada and repeat this
prayer always, this excellent river shall ere long bestow on them,
at the close of their life, the purest state (in the other world).
One should get up in the morning and repeat this excellent
hymn everyday. When one goes to bed then also one should
repeat this. Thereupon the holy River grants him the dissolu
tion of his body in her own waters. О king of great esteem, she
accords him support as well. They will be rid of sins and will
rejoice in heaven enjoying all pleasures. Not otherwise.
The divine river Narmada, on being propitiated by this hymn,
О descendant of Bharata, nourished those Brahmanas by means
of her waters. She flowed through the southern tract of land.
The River said: “I shall grant you Amrtatva (immortality) which
is not obtained even by Yogins. It is very difficult even for all
the Suras to attain. You will get it with my favour.”
After receiving this very excellent boon the Brahmanas were
delighted in their minds. As they were going, they saw a great
miracle:

О son of KuntI, persons stationed on the banks of Narmada
were seen by them. They were very powerful and engaged in
holy ablution and adoration of the deity. They were five in
number.
They were seen by all the Brahmanas who had mastered the
Vedas and Vedangas. Understand, О great king, how they were
enquired after by them:
The Brahmanas said:

47-59. At the end of the forest was a pair of women extremely
224 Skanda Parana
terrible and awe-inspiring. These old men too with nooses in

their hands were terror-striking. They were unassailable, diffi
cult to look at and moving about here and there. They spoke
auspicious words: T h e re is no salvation there."
All of them began to look about here and there again and
again, but not at each other. May the words uttered by them
be narrated in full. mO excellent men, our five men (husbands)
stay there. О blessed ones, they should be made to proceed
promptly and hurriedly by all means."
Then those five men after hearing these auspicious words,
looked at one another and began to say again and again: "Where
are they? Whose? Where did they go? What was said by those
terrible ones?"
The men said:

By all (of us) Tirthavagdhana (bathing in the holy waters)
was performed with great devotion in all Tlrthas in eastern,
southern, western and northern directions. But the sin has not
been dispelled by them. But they (we) became free from sins
by the power of this Tirtha. May all the sages, the Brahmanas,
comparable to fire and god of Death (in brilliance) listen:
Their sins were terrible, unthinkable unto the embodied ones.
The wife of the preceptor was resorted to by one of the sin
ners. The wealth of a friend, gold and other assets, was taken
away by another. The sin of Brahmana-slaughter, the highly
terrible sin, was committed by another. Another unwittingly
committed the sin of imbibing spirituous liquor. The slaughter
of cows was committed by another sinner unwittingly. О king,
the sins of all these were committed unintentionally. On hear
ing those words of the Brahmanas they became surprised. Instantly
all the sinners became rid of sins by the power of this Tirtha,
the power of Narmada.
60-70. Nowhere can sins gain access here. All those sin
ners thought after consulting one another. Citrabhanu (Sun)
was remembered by them after thinking about Hari in the
heart. After taking the holy plunge in the auspicious waters of
Revi, the Pitrs and deities were propitiated by them. After
meditating on Lord J^nardana in the heart and bowing to
Lord Bhaskara (Sun-god) they circumambulated the blazing
V.iii.60.71-78 225
fire with devotion. О king, О excellent one among the sons

of Pandu, they who were distressed due to the sins and were
fallen, now regained the sathriki bhavana (mental predilection
of Sattvika type) and abandoned Rajas and Tamas.
On the northern bank of Narmada everything was destroyed
by them in the fire. Then, О Yudhi$thira, they were seen seated
in an aerial chariot.
An incomparable miracle was seen by the sages on the banks
of Narmada. Ever since then all of them were bereft of Rdga
(attachment) and Dvesa (hatred). The Brahmanas who were
delighted resorted to Ravi Tirtha with a desire for salvation.
О king, listen to the auspicious merit of this Tirtha. I am
afflicted by old age, О king, but happy due to the devotion.
I am stationed within two Krosas (1 Krosa = 3 Kms.). Hence
I shall describe in a general way Ravitirtha that is as auspicious
as Kuruksetra. It is what was recounted by Isvara formerly to
Sanmukha and heard by me. It was heard by them all from
Rudra and I was present nearby.
Isvara said:
When a solar eclipse takes place, О Sadanana, the (meritorious)
benefit in Kuruksetra and Ravitirtha is on a par with each
other. In regard to the holy bath, Dana, Japya and Н о та in
particular the benefit in Kuruksetra is the same (as here at
Ravi Tirtha). No doubt should be entertained in this connection.
71-78. Whether it is a village or a forest, Narmada is aus
picious and meritorious everywhere. Especially at Ravi Tirtha
Reva is the bestower of meritorious benefits.
Persons with the sense-organs under control should visit the
Tirtha on a sixth lunar day, Sunday, Vyatipata, Vaidhrti, Sahkranti,
eclipse day and new-moon day. They should be free from lust
and anger as well as Raga (attachment) and Dve$a (hated).
They should observe fast before the deity with great devotion.
They should keep awake at night and offer light unto the
deity. They must listen to the story of Vi?nu or, О son of Kunti,
they should repeat Vedic Mantras, whether they be from Rgveda,
Yajurveda, Samaveda or Atharveda. One who recites even one
Rk shall obtain the benefit of (the recitation of) the whole
Veda and tvy the recitation of the Gayatri the benefit of the
recitation of all the four Vedas is obtained.
226 Skanda Parana
At dawn the persons should adore Brahmanas with the gifts

of cooked food and gold, or by giving plots of land, garments
and cooked food in accordance with their capacity.
О son of Pandu, they may make gifts of umbrella, shoes,
beds and houses. There shall be freedom from fear through
the gifts of an elephant, a virgin, a horse, learning, a bull
capable of bearing a yoke, vehicle etc.
79-86. Enemy becomes friend; poison becomes Amrta. The
Planets become highly pleased and the Sun becomes pleased.
Thus the entire merit-giving benefit of Ravitlrtha has been
recounted to you, О king. Men who devoutly hear the auspi
cious benefit of Ravitlrtha shall be rid of sins. They reside in
the world of Ravi. He who gifts a pot of gingelly seeds gets the
benefit that accrues from the gift of a cow, by viewing Bhrgu,
by drinking the water in Kedara and also the worship of an
Asvattha tree for a year. By glorifying Adityesvara one gets all
these (above-mentioned) benefits. On listening to the efficacy,
О prince, one ceases to be born again i.e. gets liberated. I shall
mention all these to you, О king, out of devotion. All sins
disappear like water when the pot (containing it) is broken.
One should undoubtedly be face to face with the Tlrtha. There
is no doubt about it. The greatest secret of the Tirtha has been
mentioned to you, О son of Pandu.
The auspicious narration of the Tlrtha should be kept con
cealed from all sinners, persons who kill masters, friends etc.
This should be guarded always by sensible persons.
CHAPTER SIXTYONE
The Greatness of Sakresvara Tirtha

1-10. Thereafter one should go to the well-known merito
rious Sakratirtha on the southern bank of Narmada. It is destructive
of all sins.
Formerly a very severe penance was started by Sakra at that
Tlrtha itself. With great devotion he performed penance with
Lord Mahesvara in view.
V.iii.62.1-7 227
Propitiated thereby, О king, the Lord, the Consort of Uma,

granted him the over-lordship of Devas, the excellent kingdom
and the destruction of Danavas.
It (the boon) was acquired by Sakra, О king, by the power
of Narmada Tlrtha. Thereafter the Tlrtha became the most
meritorious one on the earth.
By observing fast on the thirteenth lunar day in the dark
half of the month of Karttika with devotion, one is rid of all
sins.
О dear son of Pandu, the devotee is released from the sins
(evil effects) caused by inauspicious dreams, ill omens, malefic
Planets and Sakini (a kind of evil spirit).
О great king, there is no doubt that congenital sins of those
who devoutly visit Sakresvara, perish. Undoubtedly sins accrued
due to a sexual approach to a woman who should not be so
approached, marrying one who should not be married and
killing one’s master or a friend, perish. The auspicious gift of
a cow should be made to a leading Brahmana. Or a yokable
bullock beautiful in every limb should be given, О king.'This
should be given with great devotion by one who desires resi
dence in heaven. Thus the entire benefit of Sakresvara has
been recounted to you, О king.
CHAPTER SIXTYTWO
The Greatness of Karodlsvara Tirtha

ф

1-7. Then, one should go to the excellent Tirtha named
Karodlsvara, О great king. О dear one, it was there that Danavas
along with their followers were killed by the delighted Devas
led by Indra who always thought of victory. The Danavas were
killed in battle by the infuriated groups of Devas. Remember
ing again and again the previous enmity, sons and grandsons
(of Danavas) too were killed.
Remembering the kinship (with them) all the Devas includ
ing Indra gathered together their heads and cast them into the
waters of Narmada. All the Suras took their holy bath there
228 Skanda Parana9
and installed Umapati (Siva). All the Suras delighted in their

minds went to their region in the firmament.
О blessed one, an excellent crore of the Danavas was slain.
Ever since then that TIrtha is well known over the earth as
Karocjti. О son of Pandu, it is destructive of sins.
A devotee should observe fast devoutly on the eighth and
fourteenth days of either half of a month and keep awake
before the Trident-bearing Lord at night, engaged in reading
(listening to) the stories of the good (meritorious stories) and
in reciting and studying the Vedas.
8-16. In the morning he should then worship Tridasesvara.
The idol (Linga) should be bathed in Pancamrta and smeared
with sandalpaste. He should with concentration offer worship
with excellent sprouts (of Bilva tree) and flowers.
Facing the southern direction, he should recite the Mantras
of various types. In accordance with the injunctions a handful
of gingelly seeds should be offered by way of libation to the
dead in the water coming up to the navel. Turning towards the
southern direction, he should control his sense-organs and
offer Sraddha to the (departed) Brahmana. Sraddha should be
performed through Brahmanas of uneven number eagerly en
gaged in the study and recitation of the Vedas. The Brahmanas
should be propitiated with gold, cows, foodstuffs, betel leaves,
ornaments and a pair of sandals, О son of PancjUi. His rite shall
be effective a crore-fold more. No doubt need be entertained.
О king, listen to the merit that accrues to one who duly casts
off his body in the TIrtha.
That man of righteous soul resides in the rarely accessible
Sivaloka as long as the bones remain in the waters of Narmada.
After a long time, he may fall down therefrom and be born
as a human being here. He shall then be glorious and owner
of a lot of wealth. He shall be honoured by kings.
17-23. He shall be endowed with all piety. He shall be
intelligent and have sons to perpetuate his line. The man shall
be well-known all over the earth and long-lived. He will re
member the TIrtha once again, О excellent king, will go to
that TIrtha, worship Karoêsvara and attain the greatest goal.
Tridasesvara was installed by Indra, Candra, Yama, Rudra,
Adilyas, Vasus and Visvedevas on the northern bank of Revi
with a desire for the welfare of all the worlds.
V.iii.63.1-9 229
If a man endowed with devotion erects a palace (shrine) in

that Tirtha, О excellent one among men, he shall attain the
goal of the good.
He should erect the same by means of timber, stone and
bricks, all with wealth legitimately acquired.
Whether he be a Brahmana, a Ksatriya or a Vaisya or a
Sudra or even a woman, he should do everything within his
capacity. When Sankara is duly worshipped all those men too
go to their respective goals.
If a person always listens to the greatness of the Tirtha with
devotion, his sins perish within six months.
CHAPTER SIXTYTHREE
The Greatness of Kumaresvara Tirtha

1-9. Then, О great king, one should go to the excellent
Kumaresvara. It is the most famous of all the Tlrthas. It is in
the vicinity of Agastyesvara.
Formerly, О king, spiritual power was achieved by Sanmukha
after propitiating the destroyer of all sins, with great devotion.
By resorting to the Tirtha, he became the commander-in-
chief of the army of Devas. He destroyed all the enemies. That
noble-souled one became endowed with fiery brilliance by resorting
to the Tirtha. Ever since then, that spot on the banks of Narmada
became a Tirtha.
■
A person should go to that Tirtha with concentration of the

mind and control over the sense-organs. Especially on the four
teenth day of Karttika and also on the eighth day, one should
bath the Lord of the Daughter of the Mountain, with curds,
milk and ghee.
There should be performance of music and the due offering
of balls of rice.
Whatever is given by Brahmanas who have mastered the
Vedas and are duly engaged in the six holy rites, becomes
everlasting, О son of Pandu.
230 Skanda Parana
■
This Tirtha consisting of all other Tlrthas was created by

Sikhivahana (Skanda), О king.
Thus the entire benefit of (a visit to) Kumaresvara has been
narrated to you.
By visiting Kumaresvara merit is obtained, О son of Pandu.
On death, he attains heaven. What has been spoken by Isvara
is the truth.
CHAPTER SIXTYFOUR
The Greatness of Agastyesvara Tirtha

1-4. Then, О great king, one should go to the highly splendid
Tirtha, the excellent Agastyesvara (created) for the sake of the
destruction of the sins of men.
By taking the holy ablution there, О king, one is rid of the
sin of Brahmana-slaughter.
On the fourteenth day in the dark half of the month of
Karttika the devotee should control his sense-organs and be
engaged in meditation. He should bathe the Lord with ghee.
Accompanied by twenty-one generations of his family he shall
(not1) slip down (?) from the region of Isvara.
He shall then make gifts of wealth, shoes, umbrella, ghee,
blanket and food to all. All (the gifts) shall have crore-times
more benefit.
Л *na’ (not) is not printed in the text due to oversight.

V.iii.65.1-11 231
CHAPTER SIXTYFIVE
The Greatness of Anandesvara Tirtha
1-11. О great king Yudhisthira, then one should go to the

excellent Anandesvara where Rudra had the greatest delight.
I shall describe that Tirtha which destroys all sins.
Yudhisthira said:
я я
0 excellent Brahmana, Rudra had the greatest delight? May

the entire episode be recounted to me succinctly even as I am
accompanied by my kinsmen.

1 shall describe the excellent Anandesvara, О great king.
After slaying the Danavas, Mahesvara, the Lord of Devas, was
adored by all the Devas, Kinnaras, Yaksas and Pannagas. The
highly delighted Bull-vehicled Lord danced.
He had assumed the Bhairava (terrible) form with Gauri
stationed in half of his body. This Bhairava was surrounded by
terrible Bhiitas (goblins), Vetalas (vampires) and Kankalas (skel
etons). О son of Pandu, he danced on the southern bank of
Narmada. The Lotus-seated One was installed by all the de
lighted groups of Maruts. Ever since then that Tirtha is men
tioned as Anandesvara. One should duly adore the Lord on
the eighth, fourteenth and fifteenth (i.e. full-moon) lunar days,
О king. He should smear him with sweet scents. О Yudhisthira,
according to one's capacity he should adore Brahmanas. A gift
of cows should be made. A gift of garments causes prosperity
and happiness. On the thirteenth day in Vasanta, he should
perform Sraddha too by means of Ingudas, Badaras, Bilvas, raw
rice-grains or water. At the excellent Anandesvara Tirtha the
devotees should perform the Sraddha unto the departed ones.
They shall be delighted until the destruction of all living
beings. There shall be no snapping of the family-line in the
course of seven births. О descendant of Bharata, bliss shall
certainly come to them in every birth.
232 Skanda Purana
CHAPTER SIXTYSIX
The Greatness of Matrtirtha

1-9. Then, О great king, a person should go to the excel
lent Matrtirtha. It is situated on the southern bank of Narmada
very near the confluence.
The Mothers gathered together on the bank of Narmada,
О great king. The Lord of Devas, wearing a Vyala (python) as
his Yajnopavlta and with Uma as half of his body, was present
there. The group of Yoginis said: “О Нага, it is a pity indeed,
О Mahesvara. That we are invincible to all Devas is due to your
grace, О Mahesvara. (But now) may this Tirtha be well-known
by this procedure all over the earth.” Siva said: “O Yoginis, let
it be so.” After saying this, he vanished.
9

The devotee should be invariably pure and observe fast at
that Tirtha with great devotion on the ninth lunar day. He
should adore Matrgocara (Lord Siva). The Mothers will be
pleased with him. The Bull-vehicled Lord too will be delighted.
An excellent scholar well-versed in the Mantrasastra should
preside over the ritualistic holy ablution of a barren woman
and of a woman whose dear child is dead or one who has no
son, О Yudhisthira.
* • •
They should offer a water-pot with gold and five kinds of

jewels therein.
The preceptor should bathe the woman desirous of a son
with a brass-pot. That woman shall bear a vigorous son en
dowed with good qualities.
Whatever one desires shall be achieved by him, О king.
There has never been a Tirtha greater than Matrtirtha and
never shall be.
V.ui.67.1-14 233
CHAPTER SIXTYSEVEN
The Greatness o f Lunkesvara Tirtha

0

1-8. The Tirtha well-known as Lunkesvara is situated in
the middle of water beyond (the previous Tirtha). It is bowed
to by Suras and Asuras.
This Tirtha is highly meritorious and renowned as very
miraculous all over the earth, О descendant of Bharata. Listen
to the origin and greatness of this Tirtha.
Formerly there was a demon of great power, who was arro
gant due to (his) great strength. He was well-known as Kalapr$tha.
He was a grandson of Brahma.
He resorted to the bank of Ganga and performed a very
severe penance. Remaining in topsy-turvy position he began to
imbibe smoke day and night. The Lord happened to stand
nearby in the company df Uma. On seeing him engaged in
fierce penance, Parvatl said: "See, see, О Mahadeva, there is
a man imbibing smoke. Be pleased. (Make him happy.) О
Lord, grant him a boon quickly.**
Isvara said:
The words spoken by you do not appeal to me. O ne’s own
affair should always be thought of. One should disregard other
people’s affairs. He who follows the whims and pleasures of
fools, women, children and enemies invariably falls into a terrible
distress. This is the truth that has been uttered.
The Devi said:
9-14. It is stated in scriptures that when a husband requested
(for something) by the wife speaks of various causes (pleads
excuses) that woman becomes humiliated. "If you do not honour
me (my request), I shall commit suicide.”
Thus urged by Parvati, the Lord went towards the Danava.
Ibvara said: ~~
Why do you imbibe smoke? Why do you perform these

234 Skanda Purana 9
austerities? What is your sorrow? What is your distress? Tell me

the desired object. You still seem to be only a youth about
twenty years old. Hence tell me the great cause or purpose of
this penance.
The Danava said:

May unflinching devotion to you and steadfastness towards
you be granted to me. Another period of one thousand years
has gone unobstructed, О Lord. О Lord, already two thousand
days have" been completed by me doing this penance.
Isvara said:
15-23. Do request for whatever has been desired by you,
О devotee of good Vratas. I am pleased with you.
On hearing the words of the Lord, the Danava thought,

'Shall I request for heaven? Or shall I request for the entire
earth?' Thus he thought on being afflicted by the arrows of
Kama.
The Danava said:'

If you are pleased with me, О Lord, you will kindly grant
me this boon, О Lord. I am not pleased with wars since I have
no strength. О Lord, if I touch anyone on the head, whether
he be a Deva, Danava or Gandharva, let him be reduced to ash
instantly.
Isvara said:
Whatever has been thought of by you shall be fruitful. Get
up. Go quickly to your abode, О Danava.
The Danava said:

О Lord of the chiefs of Deyas, be pleased to stay so that I
shall test your boon by placing my hand on your head. I can
have the satisfaction and conviction.1
1. This story seems to be a special contribution o f Revi Khanda. As PE 127A

* notes, it is not traced in any other P urina.
V.iii.67.24-36 235
Thereupon Mahesvara began to worry. ‘Neither Skanda nor

Hari nor Brahma can be competent to deal with t'his situation
now.’ After coming to know that the calamity had overtaken
him, the Lord requested his bull, “Now, fight with this sinful
one.”
The Daitya extended his hand and was about to touch the
Lord’s head. By that time he was lashed with his tail by the bull
and so he fell down distressed.
24-36. Accompanied by Uma, the Lord went in the south
ern direction. Extremely frightened, he turned his neck fre
quently to look back (to see how far he followed). When the
Lord vanished from the scene, the Daitya fought with the bull.
Both of them were very powerful, the most excellent ones
among the mighty. They fought each other for three Ghatikas,
striking each other with thunderbolt-like hits and the Daitya
could not get the chance to touch the head of the bull with
the hands.
Striking him with a lash of his tail, the bull came away. The
Daitya too got up and closely followed the bull.
With the speed of wind, he came to the place where Lord
Mahesvara was present. On seeing the Danava coming, the bull
spoke these words:
“O Lord, be pleased to ride on my back and go ahead quickly."
Accordingly the Lord got on to his back along with Uma and
sped ahead.
Then the Lord reached heaven and entered the palace of
Sakra; but the Danava in his arrogance due to his might did
not leave off the pursuit of the Lord.
Leaving the world of Indra, he went to Brahma’s world.
Wherever the Lord went in fright along with the heaven-dwell
ers, he saw the Danava following closely his back.
After wandering in all the worlds the Lord was overwhelmed
with surprise. There was no place where he could rest even for
a moment.
On coming to know of a fierce fight between the Lord and
the Danava, sage Narada became highly delighted in his soul.
He began to dance saying, “I am blessed today. My birth and
my life has been excellently lived." On seeing the great quarrel
his satisfaction reached the maximum. Leaving them aside the
Brahmaâ Narada came to the place where MaheSvara, the
Lord, was present.
2S6 Skanda Purdna
a
On seeing the Brahmana the Lord adored him and spoke

thus:
37-44. mO Narada, О most excellent one among sages, do
you know where Kesava is? Go there and inform Kesava about
this.”
Narada said:
The Lord of Devas certainly dispels the disaster of Devas,
Danavas and Siddhas, Gandharvas, Uragas (Serpents) and Raksasas.
The impossible should not be uttered, not even mentally thought
of, О Lord; I am not aware of such calamity in your case.
Isvara said:
О Narada, do go quickly to the place where Lord Janardana
is present. Everything done by the Danava has been already
known to you. This Danava cannot be slain by groups of Maruts
even assisted by Indra. О great sage, go and intimate (this) to
Lord Kesava.
Narada said:
О Lord, I am not going now. Kesava is in sound sleep in the
Ocean of Milk. For urging him, behest has to be given by you
to these—mother, sister or daughter. One should not wake up
a sleeping king, master or preceptor.
Isvara said:
If a great fire catches the house and wise men do not wake
m
up the people there, they will perish.
Narada said:
45-52. Hurry up, Mahadeva; my good Lord, save yourself.
No doubt, I shall go to the place where Lord Janardana is
present.
Thereupon the extremely terrible Nandin and Mahakala took

up weapons in their hands brawny like pillars and struck the
Danava with weapons like Mudgara etc.
V.iii.67.53-60 237
All the three had huge bodies measuring seven palm trees
in height. While they were fighting one another there was no
question of subduing or resting at all.
Thereafter the Brahmana went towards Kesava who was asleep
in the Ocean of Milk. He saw him lying on the couch of the
serpent Se$a. The pair of his feet were held by Laksml and
kept on her thigh. Kesava was devoutly sung about by the
Apsaras.
After bowing down devoutly (Narada said:) “Today my birth
has become fruitful. My life has become excellent one. О Laksml,
do wake up the Lord of Devas unhesitatingly.”
On hearing the words of Narada Lak$mi pressed the big toe
of the Lord and said, “Narada is at the threshold. Do wake up,
О Slayer of Madhu.”
On seeing Narada the Lord was highly pleased and said,
“Welcome, О excellent one among sages. The night has well-
dawned today.”
Narada said:
53-60. О Lord, this morning, is fruitful unto me, thanks
to thy vision. The Devas have ceased to be in good condition
and safe. Get up and proceed to them.
Sri Visnu said:

• •
It behoves you to recount the cause of the disaster to Brahma,

Indra, Rudra and the others, groups of Maruts.
Narada said:
A great and severe penance was performed by a Danava. A
boon was granted by Rudra enabling (him) to reduce to ash
(by the touch of his hand any one) as desired by him mentally.
On the strength of the boon so granted, he attempts to kill
the Lord. On coming to know such an attempt, the Lord has
been brought here along with the Devas.
On hearing the words of Narada, Hari went along with the
sage and saw Isana going to the northern direction.
On seeingHhe Lord (Hari) Rudra embraced him again and
again. Madhusudana also bowed to the Lord (Rudra).
238 Skanda Purana
Visnu said:
в •
О Lord Mahesvara, may the cause of fear be mentioned. I

shall send the Devas, Danavas and Yaksas to the abode of Yama.
There is profuse perspiration on your forehead, О Mahesvara,
undoubtedly breaking through the head, the limbs and the
sense-organs (which are tired).
Isvara said:
61-69. Fools have no happiness. Patients have no happi
ness. One who is not free has no happiness. Particularly a hen
pecked husband (dependent on another i.e. wife) has no happiness.
О Visnu, urged by a woman a boon has been granted to the
Danava by me: “If you place your hand on anyone’s head he
will be reduced to a heap of ashes." Told thus by me he has
become invincible and immortal, О Kesava. The sinner wishes
to kill me. Have you any means of remedy?
Visnu said:
• *
О Sankara, I shall And out some means of killing the Danava.

May you and all the Devas go and stay on the banks of Reva.
You must not delay. О Lord, hurry up.
A Tlrtha like that cannot be seen in the mortal world, a
Tlrtha where there is Ganga, the great river Reva and Praci
л
Sarasvatl flowing to the south.

If holy ablution is taken there and Dana is performed de
voutly, the sin committed in the course of seven births perishes
undoubtedly. This Tlrtha is highly meritorious and destructive
of all sins. О Lord of Devas, do go to the Lunkesa Tlrtha there
along with the Devas.
At the instance of Visnu he (Siva) entered the excellent

Hrada (whirlpool).
70-78. He diverted himself very much along with the groups
of Maruts. Thereafter Lord (Kr§na) employed his Maya in various
ways. He created the month of Vasanta beautified with splen
did gardens and forests abounding in the following trees: Asoka,
Bakula, splendid Brahmavrk$a (i.e. Palasa), Srlvrksa, Kapittha,
£iri$a, R&jacampaka, Srfphala, Tala, Kadamba, Udumbara, Asvattha
V.iii.67.79-88 239
and various other trees. They had profuse collection of flowers

of sweet scent with humming bees hovering round.
In the centre thereof there was a great splendid Nyagrodha
tree. Many birds perched thereon. It was reverberated with the
cooing of cuckoos. Krsna instantly assumed the form of a girl
of such physical charm as there was no other girl on a par with
her (in beauty) in the three worlds consisting of mobile and
immobile beings. A group of seven girls also (was created).
They were very beautiful with splendid eyes. All of them had
divine forms embellished with divine ornaments. They were
desirous of a man.
A swing was tied to bamboos and decorated with beautiful
garlands of pearls, jewels, rubies and splendid lapis lazuli. Those
great girls sat on it and began to sing sweetly.
79-88. A cool breeze blew gently over the splendid forest.
Sweet fragrance was wafted by wind and it tickled the sense of
smell of the Danava.
He was very much astonished by the sweet scent of flowers.
b
He thought, 'Smelling it, I feel that such a (fragrant) flower1

has been never seen or heard by me.'
Even as he was reflecting thus, a splendid sound of music
(was heard by him). On hearing the sound of music he became
deluded by the Maya of Hari.
Just as a deer falls into the great snare of a hunter, so also
the Kalasprsta (one who is touched by Kala) Daitya fell into
the trap of Krsna.
On seeing the girl the Daitya swooned and fell on the ground.
Even as he fell down he saw a girl standing at the foot of a
banyan tree.
Seeing the faces of the girls, he was again afflicted by the
god of Love. He lifted up a golden staff and wished to topple
her down.
The girl said:

No. No. Do not touch me. I am a virgin of an excellent
family. Oh, leave me off so that I can go home quickly!
1. pufpam is probably the original reading and not pupyam.

240 Skanda Purdna
The Ddnava said:

О splendid girl, I wish to marry you. Thus, undoubtedly you
shall become the queen of the entire earth.
The girl said:

In childhood father protects her (a woman). In youth husband
protects her. In old age son protects her. Hence a woman does
not deserve being independent. I am not free. I am born of
a noble family. Either my father, brother or mother should be
approached with the request.
The Ddnava said:

89-96. О lady of splendid eyes, if you are not going to act
independently, if you do not wish me (to be your husband),
it will end in my death today. It is true.
The girl said:

Trust cannot be placed (indiscriminately) on every man.
Men behave with women curiously. They are lascivious and
infatuated with love. You may very well marry me and enjoy all
pleasures with me. Later my whole life may be ruined. Neither
you nor anyone else will be mine.
Whether one is a Brahmana girl, a K$atriya girl, a Vaisya girl
or a &udra girl, she cannot have a second husband. She will
have to remain single throughout her life.
The Ddnava said:

The statement made by you has been kept in mind by me.
Whatever you may think of, I shall offer for convincing you.
The girl said:

Understand that I am a cowherd lass. I am playing with my
companions. Only take the solemn oath taken in our family.
It is not the ordeal known as 'poison' ‘Kosa’ or 'Tula' (Bal
ance) . In all cowherd families the hand is placed on the head.
The hand was then placed on his own head by the Daitya,
V.iii.67.97-109 241
blind with passionate love, О great king. Immediately he was

reduced to ash. He was burnt down like a bundle of hay.
97-109. An auspicious shower of flowers was heaped upon
Kesava by the Devas. Delighted and free from feverish mental
anguish, all the Devas went to their respective abodes.
Kesava went to the Ocean of Milk after Kalaspr§ta had been
struck down.
He who devoutly listens to the story of the Danava shall
always be victorious as Sankara had uttered already. For this
reason it is well-known as Lingesvara (Luhkesvara). (The sin)
that is lying latent within perishes merely by the holy ablution.
All the sins pertaining to the skin, bone, blood, flesh, suet,
nerves, marrow and semen virile perish even if they had been
perpetrated in the course of a crore births.
If a devotee devoutly drinks three cavity-fuls of the water at
Luhkesvara, О great king, all his sins become split into a thousand
smithereens. Particularly on the eighth and fourteenth days of
either half of a month a man should observe fast, О son of
*
Pandu, and perform the Sraddha for the Pitrs. AH the Pitamahas
(grandfathers i.e. ancestors) condemned to hell become re
deemed.
If a person offers even a Kakini (worthless small coin) to a
Brahmana who has mastered the Vedas, he attains thereby all
the benefits of the Dana rites performed in Kuruksetra etc.
It is not otherwise. О king, it is Sankara who says this.
О king, this Linga is Sparsa Linga (a Liriga to be touched
in adoration) made by Sankara himself. Merely by touching it
men attain residence in Rudra Loka. The same is the case with
regard to the benefit of Dana etc. performed here, as in the
case of Kuruksetra etc.
It is for this reason that the Lokapalas (Guardians of the
Quarters) are made protectors. Durga n an auspicious form
having four hands is also created foi the sake of protection.
Dhanada, the chief of the Lokapalas, is the bodyguard of
Isvara. He always protects through the activities of the Planets.
Luhkesvara is not left off even today, О great king, by the
Devas who have assumed the forms of sons, brother, or some
one related to the master.
242 SkandaPurana m
CH APTER SIXTYEIGHT
The Greatness of D hanada

1-11. Then one should go to the Tirtha of Dhanada, О
Yudhisthira. It is on the southern bank of Narmada and it
■ ■
causes the destruction of all sins. There is no doubt about this

that the benefit of all the Tirthas is obtained there.
A person with the sense-organs under control should ob
serve fast with great devotion on the thirteenth day in the
bright half of the month of Caitra and keep awake at night.
A wise man should bathe Dhanada with Pancamrta, О great
king. A Dipa (lamp) supplied with ghee should be given.
Arrangement for vocal and instrumental music should be made.
Desirous of the welfare of himself, he should adore Brahmanas
* 9
in the morning. They should be persons deserving Pratigraha

(religious gift) and expounders of the principles of various
lores. They must be persons regularly performing rites en
joined in Srauta and Smarta Texts. They should be indifferent
towards the wives of others. They should be adored with gifts
of cows, gold, garments, shoes, foodstuffs, umbrellas and beds.
All sins shall thus be destroyed. The sins acquired in the course
of three births shall be destroyed by the power of Dhanada.
It is the giver of heavenly pleasures to the arrogant and sal
vation to the humble. It shall give food to the poor in every
birth. Destruction of misery and birth in a good family shall
be had naturally by the man.
By resorting to the waters of Narmada, there shall be de
struction of ailments. He who imparts Vidya (learning) at the
Tirtha of Dhanada attains Bhaskara Loka (world of the Sun)
which is free of all ailments.
Those who arrange a large procession of idols in accordance
with their capacity, О son of Pandu, on the southern bank of
Reva, go to the world of Sankara bereft of all miseries.
V.iii.69.1-16 243
CHAPTER SIXTYNINE
The Greatness of M ahgalesvara Tirtha
1-8. Then one should go to the excellent Mahgalesvara

installed by the Son of the Earth (i.e. Mars) with a desire for
the welfare of all people.
The moon-crested Lord Sankara was propitiated (by Mangala)
with great devotion. On the fourteenth day, the Lord and
preceptor, Mahgalesvara, manifested himself (and said): “Tell
me, dear son, the splendid boon (you wish to have). 1 shall
grant it to you, О Mangala."
Mangala said:
+ *
О Sankara, О Sambhu, do me this favour: May I be born of

the sweat of your limbs and stay in every birth in the middle
of the Planets.
О Isana, with your favour I am worthy of being worshipped
by all the Devas. Today I have become blessed due to your
appearance before and conversation with me. Stay at this holy
spot, О Lord of the chiefs of Devas, after my name
(Mangalamahesvara).
The Lord said, “Let it be so, dear son” and vanished.

Mangala, the noble soul, installed Mahesvara by means of
his own Yogic power and worshipped the Trident-bearing Lord.
The Linga named Mahgalesvara is the destroyer of all mis
eries. A wise devotee should propitiate Brahmanas at that TTrtha.
He shall propitiate the Brahmanas along with their wives.
9-16. О excellent king, (he should observe) the Caturthi-
angaraka-vrata, at the conclusion of which a cow along with
bulls capable to carry the yoke is given to a Brahmana couple
(man and wife). The Brahmana should be learned and a master
of the Veda. The gift should be given with God Siva in view
saying, “May Mahadeva, the bull-emblemed Lord, accompa
nied by his wife be pleased.” О son of Pandu, gift of a pair of
red clothes should be made. The bearers of yoke (bulls) may
be red in colour, or white or black. An umbrella, auspicious
bed, red garlands and unguents should be given with a pure
heart, О excellent son of Pandu.
244 Skanda P urina
Sraddha too should be performed on the fourth and eighth

days of both the fortnights, the dark and the bright. There
should not be any hesitation in spending money. Thereby the
departed souls become well-pleased, О king, for a period of
one Yuga. In every birth the man becomes blessed with sons,
О excellent king.
By the power of the TIrtha, the devotee shall be handsome
in every limb, О king. There shall be well-being in the family.
There can never be any evil thing anywhere. The sin of the
devotee who glorifies the Lord everyday is destroyed.
CHAPTER SEVENTY
The Greatness of Ravi Tirtha

1-4. There is a highly splendid Tirtha on the northern
bank of Reva. It was inaugurated by Ravi. О son of KuntI, it
causes the destruction of all sins.
There, on the northern bank, Bhaskara (the Sun-god) stays
with his sixteenth part. He is installed on Narmada as an eradi-
cator of all the ailments of men.
О excellent king, on every sixth, eighth and fourteenth lunar
day, if a man bathes (the deity) and devoutly offers Sraddha
unto the departed, О son of Kuntl, his sins will be destroyed.
He is honoured in the world of the Sun.
Falling down from heaven (later) he will be born in a family
free from impurities. In every birth he shall live free of all
ailments and will be wealthy.
V.iii.71.1—V.iii.72.5 245
CHAPTER SEVENTYONE
The Greatness o f Kamesvara Tirtha
Sri M arkandeya said:
1-4. Thereafter, О excellent one among the sons of Pandu,

listen to another Tirtha named Kamesvara. It was here that
Ganadhyaksa (Ganesa), the highly powerful son of GaurT, became
a Siddha (i.e. one who had achieved spiritual perfection).
In that Tirtha, a devotee should control his sense-organs,
bathe the idol with Pancamrta with great devotion and offer
incense, Naivedya and other articles of adoration. By propiti
ating the Lord of the worlds thereby, he will be rid of *all sins.
О Yudhisthira, a devotee should take his holy bath there on
the eighth day in the month of Margaslrsa. Whatever be his
desire in performing the adoration, he shall certainly attain it.
CHAPTER SEVENTYTWO
The Greatness of Manindgesvara Tirtha1

ф

1-5. Thereafter, О great king, one should go to the aus
picious Maninagesvara on the northern bank of Narmada. It
causes the destruction of all sins. It has been installed by Maninaga
with a desire for the welfare of all the worlds.
Yudhisthira said:
• ■
How was Isvara propitiated by a serpent with venom in the

fangs? Even though they may be very small, venomous reptiles
strike terror unto the world.
May everything conducive to the destruction of all sins be
recounted to me. My misery due to the distress caused by
Herein the legend of Vinata's enslavement and release (from Mbh, Adi
chs 19-20) is adapted for the glorification o f this Tirtha.
246 Sktmda Parana
Duryodhana, that originating from Karna and Bhisma and the

terrible distress caused to Pancall is washed away by the cur
rent (of sane advice) from your lotus-like mouth and (thus)
I have attained great peace (of mind). We have heard the sin-
destroying story that issued forth from your mouth, О Brahmana.
Still, it is unreasonable that our pain has not subsided.
6. Or, О dear one, the benefit (fruit) that is derived from
Vidyadana (imparting learning) is obtained by always listening
to the stories or episodes concerning Hari.

7-15. As and when you go on speaking (by way of request),
О king, fluency of speech comes to me naturally. Neither the
laxity of limbs due to my old age nor your friendship becomes
diminished, О dear one. Hence in the company of your kins
men listen to this praiseworthy story that destroys sins.
I shall narrate to you the old legend in the manner it happened.
It has been traditionally handed down by the ancestors, О
descendant of Bharata.
Kasyapa had two wives, the most excellent ones in all the
worlds. Vinata gave birth to Garuda and Kadrii to serpents.
О dear one, they stayed on contentedly in the abode of
Kasyapa. Both the ladies Kadrii and Vinata were always de
lighted. Kasyapa, the patriarch, sported along with them.
One day, the slender-limbed wife of Kasyapa, who was stay
ing in the hermitage and whose countenance was splendid, saw
the horse Uccaihsravas that had the speed of mind and was
white all over. He was running non-stop with his speed com
parable to that of mind. On seeing the horse she (Kadru)
jealously spoke these words:
Kadru said:
Tell me, fair lady, of what colour is the horse of Sahasramsu
(the Sun). (This is evidently a mistake, as the horse belonged
to Indra?) I say it is black. What do you say? Tell me.
Vinata said:
16-25. Is it not that you see pnly black (things) with your
e^csHand not white ones? О fair lady, by speaking the untruth
V.iii.72.26-34 247
you will go to the world of Yama. With regard to the truth or

otherwise of (our) statement it is a wager between you and me.
(If my statement turns out to be untrue) I shall be a slave in
your palace for a thousand years. If my words prove to be
untrue and Uccaissravas turns out to be black, then I shall be
a slave in your palace. О mother of serpents.
Kadru then said: "If Uccaissravas is white, I shall be your

slave.” Thus the dispute between the two increased.
The young lady in the hermitage was worried throughout
the night. All her activities were reported to the kinsmen. She
spoke to her sons, О son of Kunti, "I have made a bet.”
On hearing that a bet was made by their mother the Ser
pents shouted loudly: “There is no doubt that you have be
come a slave. The vehicle of Bhaskara (? of Indra) is white.
The horse Uccaissravas is white, it is not black at all.”
Kadrfi said:
Now think of a means to prevent my becoming a slave. Do
enter the hair-pores of the horse Uccaissravas, only for a short
while, till he appears black. Within a moment she can be made
my slave. After making the lady Vinata who is proud of being
true, my slave, you all will be back at your own places happily.
The serpents said:

26-34. О mother, you are our mother and hence worthy
of being worshipped by us. In the same manner she is worthy
of being worshipped (by her sons). Hence one should be particular
in not deceiving mothers. Verbally, mentally and physically
one should do whatever is conducive to the benefit of the
mother, father's wife (step-mother), maternal and paternal grand
mothers.
Kadru became furious at their words. She blazed like the

fire of death. "If there are serpents on the earth not willing
to carry out my behest, all of them will unexpectedly get into
the mouth of fire.”
All the serpents heard those words of their mother. Some
of them penetrated the pores of the hairs of the horse Uccaissravas.
248 Skanda Parana
Some vanished in the ten different quarters because they were

afraid of the curse of Kadru. Some of them disappeared under
the waters of Gariga; some in those of Sarasvati. Some of them
hid themselves in the great ocean. Some entered the caves of
Vindhya. The excellent serpent Maninaga resorted to the waters
of Narmada and performed extensive penance on the north
ern bank of Narmada.
О son of Kunti, to save himself from the fear of the curse
of his mother, he meditated upon the destroyer of Kama. He
meditated on the Lord who is indivisible (impossible to be
divided), incomprehensible and devoid of birth and death. For
more than a hundred years he subsisted himself on air; for half
of that period he fixed his eyes on the Sun. While he was thus
engrossed in meditation, the Lord, the destroyer of Tripuras,
appeared before him.
35-4S. “Excellent! Excellent! О highly esteemed one. О
serpent, you have intrinsic strength. I have been resorted to
by you with devotion. I am pleased with you, О Lord of serpents.
Request for any boon from me whatever may be in your mind.”
Maninaga said:
О Lord, it is out of fear from the curse of my mother that
I subjected myself to austerities on the banks of Narmada. May
my m other’s curse be ineffective in regard to me, with your
favour, О my Lord.
i
Isvara said:
О dear one, at my behest you will never get into the jaws
of fire. О son, you will also reside in my world.
Maninaga•said:
О Mahadeva, may you be pleased to stay by a part of yours
in this spot. May you be pleased to stay in the waters of Narmada
by a thousandth fraction of yours for the sake of obliging the
worlds. О Sankara, stay here after my name.
isvara said:
О serpent, install my great Linga here at my behest.
After saying this, the Lord vanished and went away with
Uma.
V.iii.72.44-53a 249
Markandeya said:
Those who go to that Tlrtha with pure and clean minds on
the fifth, eighth or fourteenth day, whether it be bright half
or dark half of the month, and always adore the Lord, do not
go to Yama, О son of Kuntl.
They must bathe with curds, honey, ghee or milk, Lord
Virupaksa, half of whose body is that of Uma, the Lord who
burned down the body of Kama and who slew the demon Agha;
or they must witness the great Lord being bathed with great
devotion. They will therefore go to the great world devoid of
all sins.
44-51. Sraddha for the departed should be performed, О
son of Kuntl, on the Fifth and eighth lunar days through well-
qualified Brahmanas—those who study and ponder over Vedic
passages, who are devoted to their own wives with scrupulous
avoidance of other men's wives, who are gentle and polished,
who invariably perform the six enjoined rites and who avoid
sending Sudras on errands (of spiritual nature).
Dear son, the following persons should never be employed
in Sraddha: lame ones, lepers, impotent ones, those who live
on usury, husbandmen and those of an avocation different
from the decent rites.
О king, in Vratas and Sraddhas, that Brahmana should be
avoided from afar, a Brahmana who keeps a Siidra woman in
his abode or who keeps buffaloes.
In the auspicious Maninagesvara Tlrtha the following Brahmanas
should never be honoured, if one wishes for upward progress
of oneself along with the Pitrs: one-eyed ones, mumblers (those
who utter meaningless, indistinct words), mentally disordered
and those devoid of self-study of the Vedas.
One who makes a gift of a cow beautiful in every limb, to
a Brahmana, goes to the greatest world (and stays there) until
the annihilation of all living beings. Thereafter, slipping down
from the heavenly world, he will be born in a family devoid
of impurities.
О king, if persons visit Maninagesvara with great devotion,
there shall be no fear from serpents in their family.
52-53a. By visiting Maninaga shrine devotees appear to groups
of serpents ip the forms of Garuda and so the serpents are
suspicious (afraid) of them.
250 Skanda Parana
Henceforth, О king, listen to the benefits of Danas (gifts)

made here.
53b-65. О great king, those excellent men, if desirous of
their welfare (final beatitude), should give to a deserving
(Brahmana) cooked rice with all condiments, water, bed, an
umbrella, a virgin and a sweet-speaking maidservant (slave).
Fragrant flowers, scents and garments, lamp, food-grains, a
splendid well-furnished house should be given. Those who give
with great devotion go to heaven.
Whatever gift is given at Maninaga, residence in heaven
becomes certain as a fruit of that Dana. All sins disappear like
water in a mud-pot not yet annealed and baked.
One who gives unto a Brahmana foodstuffs cooked and pre
pared in the waters of Narmada becomes rid of all sins and
sports about with Devas.
Hereafter I shall mention the characteristics of those who
slip down from the heavenly worlds: They are long-lived. Their
sons will be alive. They will be alive. They will be devoid of all
types of ailments. They will be endowed with sons and servants.
They will be persons ready to renounce. They will enjoy plea
sures. They will always be engaged in the narration of pious
stories. They will be devotees of Devas, Brahmanas and precep
tors. They will relish pilgrimages. They will be obedient to
mothers and fathers. They will be devoid of hatred and anger.
О son of Pandu, all the people having these characteristics
have truly come down from heavenly worlds and they will go
to heaven again.
О excellent king, Maninaga is a Tirtha which is the most
excellent one among Tirthas. One who reads or listens to this
narration about the Tirtha shall be rid of all sins. He is honoured
in the world of &iva. No poison affects them. They move about
as they please. By listening to this narrative one gets that benefit
which one gets by viewing Bhaskara (the Sun-god) on the sixth
lunar day in the month of Bhadrapada.
V.iii.73.1-15 251
CHAPTER SEVENTYTHREE
The Greatness of Goparesvara Tirtha

Ф

1-5. О son of KuntI, there is an extremely splendid Tirtha
on the southern bank of Narmada. The excellent Goparesvara
is destructive of all sins. A meritorious Linga issued Jorth from
the body of a cow on the surface of the earth there, О king.
Yudhisthira said:
• •
How did it come to happen that a Linga that causes destruc

tion of sins issued forth from the body of a cow on the south
ern bank of Narmada very near Maninaga? О Brahmana, may
the origin of the Goparesvara Linga be narrated succinctly.

Formerly, О son of Kunti, Kamadhenu performed a pen
ance there. She meditated on Mahesvara, the Lord of Devas,
with great devotion.
Mahesvara, the Lord of the worlds, became pleased with the
tawny-coloured cow. From within her body Paramesvara, the
indivisible Lord, came out.
Mahesvara said:
О tawny-coloured one, О Paramesvarl, О mother of the uni
verse, I am pleased with you. О one of fair countenance, say
quickly why the propitiation was carried on.
Surabhi said:
6-15. I have been created by Parames(hin for the sake of
helping the worlds. It is with my favour that all the affairs of
the world come to fulfilment. О Sankara, if people will pro
ceed towards heaven, it is due to my favour. О Sambhu, do stay
in my Tirtha with a desire for the welfare of the wprlds.
Saying “So*it shall be", the Lord stayed there joyously. Ever
since then, that Tirtha became well known all over the earth.
252 Skanda Paranam
By means of a single bath, О great king, one dispels a great

mass of sins. The gift of a cow at Goparesvara should be made
with great devotion. A suitable cow should be given to a de
serving excellent Brahmana along with gold and calf.
i
The cow should be young, white in colour and yield profuse

milk. It shall be given along with cloths also.
The gift should generally be made on the eighth or four
teenth lunar day in the dark half of a month.
Of all the months, the month of Karttika is of special sig
nificance. The gift should be made over to a Brahmana eager
to continue the self-study of the Vedas.
The gift is to be made with great devotion. One who makes
the gift duly, he who accepts it gracefully and duly—both of
them are meritorious. One who witnesses this also earns merit.
One should offer balls of rice to the departed ones with due
reverence and devotion. Thus, О great king; the departed ones
attain the great goal (heaven).
The sins of those who make devoutly obeisance everyday to
Rudra become dissolved like water in a broken pot.
One who releases a bull ritualistically in that TIrtha is honoured
in Sivaloka. The Pitrs are redeemed by him.
Yudhisthira said:
• ■
16-23. О excellent Brahmana, quickly explain assiduously

the benefit that accrues to men when Vrsotsarga (ceremonial
and ritualistic releasing of a bull) is done.
*

Listen, О son-of Dharma. I shall explain fully the benefit
that is attained when a bull fully endowed with all excellent
characteristics, О king, is let loose on the full-moon day in the
months of Karttika and Vaisakha. A person should take his
holy bath and remain clean with all the sense-organs controlled.
He should make the Vrsotsarga in the presence of Rudra uttering,
“May Нага be pleased”. Dear son, he should keep nearby four
excellent female calves. After offering these possessing all essential
features to a leading Brahmana, he shall say: M May Mahadeva
be pleased. May Brahma, Vi$nu and Mahesvara be pleased.”
He will be honoured in Sivaloka, О king, for as many years
V .iii.74.1-6 253
as th ere are hairs on all the limbs. A fter staying in Sivaloka,

w hen he is reb o rn in th e m ortal world, it shall be in a g reat
family richly endow ed with wealth and food-grains. H e shall be
endow ed with handsom e features and excellent learning. He
shall be clean and truthful. He shall be devoid o f ailm ents.
О Y udhisthira, the greatness of Goparesvara has been n a r
rated by me. T he Litiga had issued forth from the body o f the
cow on the so u th ern bank of Narm ada.
CHAPTER SEVENTYFOUR
The Greatness of Gautamesvara Tirtha

1-6. T h ere is an excellent T irth a on the n o rth e rn bank of
Reva. It is destructive of all sins in the m ortal world. It is
(known) by the nam e Gautam esvara. It has been established
by G autam a him self, with a desire for the welfare of all the
worlds. О Y udhisthira, this T irth a is in the form o f a flight of
stairs u n to heaven for all m en. Go there with great devotion
to the place w here the Lord, the p recep to r o f the universe, is
p re se n t for the sake of the destruction of sins. He is also the
bestow er o f a residence in Svarga.
T he T irth a is conducive to the augm entation o f blessedness.
It bestows victory. It is destructive of miseries. By m eans of a
single offering o f balls o f rice there a devotee shall redeem
th re e g en eratio n s o f his family.
At the behest of Gautama, everything that is given with devotion,
w h eth er m eagre o r m uch, shall becom e a h u n d re d thousand
tim es (m ore beneficial) as stated by Rudra. This is the greatest
T irth a o f all T lrthas.
254 Skanda Parana
9
CHAPTER SEVENTYFIVE
The Greatness of Sankhacuda Tirtha

0

1-5. There is a great and beautiful Tirtha on the southern
bank of Narmada. It is well-known in the terrestrial sphere by
the name of Sankhacuda, О son of Pandu. Sankhacuda is himself
present there on the pleasant bank of Narmada, due to the
fear of Vainateya (Garuda).
A person should remain clean with mental concentration
and purity and bathe Sankhacuda with milk, honey and ghee.
He should keep awake at night before the Lord. After honouring
Brahmanas of esteemed holy vows, with cooked rice soaked in
curds, a cow should be gifted to an eminent Brahmana. Thereby
all sins will be destroyed.
Libation should be offered (to the Pitrs) killed by serpent
bite. He shall go to the greatest world, as said by Sankara.
CHAPTER SEVENTYSIX
The Greatness of Paresvara Tirtha

0

1-7. Thereafter, one should go to the excellent Paresvara
(Tirtha), О great king. The noble-souled Parasara performed
on the splendid banks of Narmada a severe penance for the
sake of a son, О son of Pandu.
0 9 9
Gaurl, the daughter of Himavan, was propitiated by him

with great devotion on the northern bank of Narmada.
The great goddess, the sharer of half of the body of Sankara,
became pleased with him. “Oh! О excellent sage! I am pleased
by your devotion. О Brahmana, request for a boon.from me,
О highly intelligent Parasara.”
Pardsara said:
О goddess, if you are pleased with me, if a boon has to be
V.iii.76.8-24 255
given to me, О goddess, grant me a son who is endowed with

the qualities of truthfulness and cleanliness, who regularly studies
the Vedas and is an expert in all scriptural texts.1 О goddess,
thanks to the boon; may there be your presence in this Tirtha
here. О Daughter of the Mountain, for the sake of helping the
worlds, may you be pleased to stay on the southern bank of
Narmada by the name of Parasara.
Sri Devi said:

8-17. So be it, О Brahmana.
9 я
She vanished there itself. The noble-souled Parasara installed

Parvatl. He established Sankara, bowed down to by Suras and
Asuras, the Lord who cannot be comprehended in an adequate
manner, who cannot be divided and approached even by Devas.
О king, Parasara, the noble-souled one, became contented.
The Tirtha there should be resorted to devoutly by a pure
person with a controlled mind. Whether a woman or a man,
she or he should be free from lust and anger.
The month may be Magha, Caitra, Vaisakha, Sravan a or
Margasirsa, but invariably it should be (visited) in the bright
half of the month. There the devotee stays in a splendid place
on the southern bank.
After observing fast with great devotion, he should perform
the following Vrata. He shall keep awake during the night and
offer lights in accordance with his capacity. There should be
dance, vocal and instrumental music etc. The devotee should
be devoid of lust and anger.
In the morning, Brahmanas should be honoured in accor
dance with one's capacity, О son of Kunti, by means of cash
gifts, gold, garments, umbrellas, quilts, betel leaves and food.
The devotee should propitiate Brahmanas of esteemed Vratas.
О excellent king, Sraddha should be performed with libations
of water or cooked or uncooked food.
18-24. In the case of women and Sudras, Ama-sraddha
(Sraddha with uncooked food) is recommended.
О Yudhis(hira, four times the usual quantity should be given
in case it is uncooked food to be given to the Brahmanas.
1. Birth ofVyisa as a son is suggested to be the fruit of this boon to Parifara.

256 Skanda Purina
The Brahmanas should be assiduously honoured in accor

dance with the injunctions of the Vedas, by means of Kusa
grass a Hasta (forearm, a cubit) in length as well as gingelly
seeds and raw rice-grains.
The Brahmanas should sit facing the north and the per
former of Sraddha himself faces the south. Uttering the fol
lowing Mantra, the food should be placed on Darbha(?) before
the Brahmana: “May the departed ones go to the great world
by the power of this Tlrtha. May my sin be subdued. May
auspiciousness always increase. О excellent Brahmana, may the
family and the groups of kinsmen (always) flourish."
After uttering this, gifts should be made to the Brahmanas
in accordance with one’s capacity. Cow, plot of land, gingelly
seeds, gold etc., cooked food, garments etc. should be given,
О excellent son of Pandu, in the splendid hermitage of Paresvara.
Those who devoutly listen are rid of all sins.
CHAPTER SEVENTYSEVEN
The Greatness of Bhimesvara Tirtha

*

1-7. Thereafter, one should go to the Bhimesvara Tlrtha,
which destroys all sins. It is resorted to by the groups of sages
who are splendid and regular performers of severe Vratas.
A person controlling the sense-organs and observing fast,
should take his holy bath in the Tirtha. Raising his arms up
towards the Sun, he should utter the single-syllabled Mantra.
The sins accrued to him in the course of that birth perish
instantly.
By (the recitation of) Gayatri, the sins acquired in the course
of seven births perish certainly. A hundred repetitions destroy
the sins committed before in the course of ten births. Gayatri
destroys the sins arising in the course of three births by means
of a thousand repetitions.
The Mantra whether Vedic or secular (non-Vedic) in origin
that is repeated, О king, instantly burns down all sins like fire
that burns blades of grass.
V.iii.78.1-9 257
One should not wilfully commit sins on the strength of the

power of a deity. If the sin is committed due to ignorance, it
perishes quickly, but not the other one at any time.
A person should offer gifts at that Tlrtha according to his
capacity. О son of Pandu, everything yields everlasting benefit.
CHAPTER SEVENTYEIGHT
The Greatness of Naradesvara Tirtha

1-9. Thereafter, a person should go to the excellent
Naradesvara Tlrtha, О great king. It is the greatest of all Tlrthas,
established by Narada.
Yudkisthira said:
• ■
О excellent one among sages, why was this Tlrtha estab

lished by Narada? О excellent one, narrate all this to me if you
are pleased.
ф

Narada, the son of Paramesthin, the excellent sage, О son
of KuntI, performed penance on the northern bank of Reva
formerly. The control of the nine Nadls1 (blood vessels?) reached
its extreme limit and Pasubhartr (i.e. Siva) was thus propiti
ated by Narada.
Isvara said:
О eminent Brahmana, О Lord of Yogins not born of a womb,
I am pleased with you. О dear one. request for a boon, what
ever desire you may have been cherishing in your mind.
1. In hum an bodies, there are ten Nadls. Out of them Id i, Pingala and
Su$uniQa are the main ones. Susuipna is the most im portant as it leads
to God-realization. There is no appropriate equivalent term in English
as some of the Nadis carry life breath and not blood.
258 Skanda Purina
m
Narada said:
ф
With your favour, О Sambhu, may my practice of Yoga be

successful. Let my devotion to you be firm in me for all time.
О Lord, I should be the master of the Vedas and Vedangas and
should have power of moving about as I wish. О Lord of the
worlds, I should be one conversant with the events of the three
divisions of time (past, present, future) and expert in music.
Whenever a battle takes place among Devas, Danavas and human
beings, О Mahesvara, whether it be in Patala, mortal world or
heaven, I should be competent to see the same everyday with
your favour. I may also (be able to) see you and Parvatl. Let
this TIrtha be well known as the destroyer of all sins.
Isvara said:
10-14. О Narada, undoubtedly everything shall occur thus.
What has been thought of by you will be achieved. There is
no doubt about it.
You shall be one roaming about wherever you wish, whether
it be in Svarga, Patala or in human habitation. You wander
everywhere and you will not be stopped by anyone.
With my favour, you shall certainly have (mastery over) the
seven Svaras (notes), the three Gramas (gamuts in music), the
twenty-one Murcchanas (melodious keys) and forty-nine Tanas
(protracted notes) (i.e. all the details of the Science of Music)
Your dance and divine music will be pleasing to me. Every
day you shall watch the quarrel among Devas, Danavas and
Kinnaras.
With my favour, your TIrtha on the earth shall become
meritorious. With my favour, you will be a singular master of
the principles of the Vedas and Vedangas, an adept in all
branches of knowledge and yet, О Narada, you shall be free
from undue attachment.
r
15-23. After saying thus, the Lord vanished. Narada in

stalled the Trident-bearing Lord there, О great king. The TIrtha
renders help to all living beings. Installed by Narada, it has
become the most excellent TIrtha in the world. О excellent
king, one Who visits that TIrtha, should have control over all
Pftnse-orgai&. О son of KuntI, with great devotiott he should
V.iii.78.24-32
observe fast on the fourteenth day in the dark half of the

month of Bhadrapada and keep awake at night.
An umbrella should be given to a Brahmana of auspicious
characteristics. Sraddha should be offered to those who were
killed with weapons. By the power of the balls of rice offered,
they will go to the greatest world.
With the Pitrs in view, О descendant of Bharata, a tawny-
coloured cow should be offered to a Brahmana after saying
this Mantra: “Due to the purity of this Sraddha and with the
favour of the Brahmana, let them attain the greatest goal.”
Monetary gift should be given to the Brahmana in accor
dance with one’s capacity, uttering this Mantra: “Due to the
purity of the waters of Narmada, the power of the wealth legitimately
acquired and their own intrinsic worth, let the departed ones
go to the highest goal.”
О wide-eyed one, Havisya rice should be given to Brahmanas.
the light should be given devoutly and there shall be dance
and music. He who carries out these activities in the holy temple
shall acquire everything. He attains the vicinity of Rudra-so
said Rudra himself.
By the gift of learning alone, one shall attain everlasting
goal.
24-32. Yoked bulls and arable land should be gifted, О
king. There the devotee should propitiate Fire-god devoutly
with auspicious Mantras, using plenty of ghee and other ar
ticles of Н ота.
They should worship devoutly and perform dance in all the
three parts (of the day).
In the Tirtha named after Narada on the northern bank of
Reva, Fire-god is worthy of being propitiated. Devas have Fire
for their mouth. The sage is identical with all the Devas. All
are delighted by the sage. When Havyavaha (Fire-god) is worshipped
poverty is averted.
With wealth there is happiness in every birth. Men of noble
birth and excellent clothes will always be endowed with wealth.
The following revive and resuscitate youth that goes on receding:
raft that of rivers, husband that of women, king engaged in
good conduct that of the subjects, wealth that of men and
seasons that of trees.
It was at that Tirtha that Dhanadatva (status of being a giver
260 Skanda Parana
of wealth) was obtained by Dhanesa (Kubera), the power of

restraining (Yamatva) was obtained by Yama, Indratva by the
Thunderbolt-wielding Lord, and the status of being a king was
obtained by other kings. By the efficacy of Naradesvara Dhruva
attained stability (fixed position).
A Tirtha that is the most excellent one among all the Tlrthas
was created by Narada on the northern bank of Reva on the
ocean-girt earth. That is the most excellent one of all Tirthas.
CHAPTER SEVENTYNINE
The Greatness of Dadhiskanda and Madhuskanda Tirthas

ф

1-7. Then, О great king, one should go to two excellent
Tirthas that destroy all sins, viz. Dadhiskanda and Madhuskanda.
If the devotee takes his holy bath in Dadhiskanda and offers
curd to Brahmanas, О descendant of Bharata, neither sickness
nor old age, neither grief nor jealousy assail him in the course
of seven births. He is born in a pure family and stays there as
long as a thousand Moons last.
One should offer gingelly seeds mixed with honey in the
Madhuskanda Tirtha. He will never see Lord Vaivasvata (Yama)
for a period of seventy births. If the person offers balls of rice
mixed with honey there shall be no poverty in the family till
(the birth of) grandsons of his grandsons.
In the Tirtha the man shall take his holy bath duly facing
the south and offer balls of rice mixed with curd. His father,
grandfather and great-grandfather will be contented for twelve
years. No hesitation need be felt in this regard.
V.iii.80.1-11 261
CHAPTER EIGHTY
The Greatness of Nandikesvara Tirtha

Ф

1-11. Then a person should go to the excellent Tirtha called
Nandikesvara, О great king. It was here that Mahanandin became
a Siddha (enlightened one). I shall narrate everything to you.
Formerly Nandin, the Lord of Ganas, faced Reva and pro
ceeded from Tirtha to Tirtha performing austerities and achieving
victory1. When he left Dadhiskanda and Madhuskanda, Mahadeva
became pleased and spoke to Nandinatha.
Isvara said:
0 Nandisa, I am delighted. Choose any boon that you desire.
I am pleased with your penance performed in the course of
your pilgrimage.
Nandlsvara said:
1 do not covet wealth nor do I desire a family and progeny.
Excepting your lotus-like feet, I do not desire anything else.
Whether I am born amidst worms, insects and locusts or as a
brute of lower order, let my devotion be steady towards you in
all my births.
Saying MSo it shall be” with great tenderness, О king, Mahadeva

held that enlightened one by the hand and went to his abode.
A man who takes his holy bath in that Tirtha with great
devotion and worships the Three-eyed Lord, attains the ben
efit of Agnistoma Yajna.
If a person bathes in the Tirtha and casts off his life, then
he becomes Siva’s attendant and rejoices for everlasting Kalpas.
After a great deal of time, he will be born in a pure family well-
1. Here *Jaya* seems to be a misprint for 'Japa\ There is no propriety of

'achieving victory1 as there is no enemy to be defeated. In Devanigari
script pa (v) and ya (?) appear alike and the printed text if emended as
*japam кигиащ 'performing Japa1 is more suitable in the context.
262 Skanda Parana
conversant with the principles of the Vedas and Vedangas. He

will live for a hundred years.
Thus, О dear one, the excellent greatness of the TTrtha has
been narrated to you. It is difficult of access for human beings
but it destroys all sins.
CHAPTER EIGHTYONE
The Greatness of Varunesvara Tirtha

1-8. Then, О great king, one should go to the excellent
Varunesvara where the great Lord Varuna became a Siddha.
О excellent king, subsisting on oil-cakes, vegetables and leaves,
he observed Krcchra, Candrayana and other austerities and
propitiated the Lord of the Daughter of the Mountain. Thereby
he attained great Siddhi.
One who takes his holy bath there in that Tirtha, offers
libations to the Pitrs and deities and devoutly worships Sankara,
attains the greatest goal.
Listen to the meritorious benefit of that person who offers
along with cooked rice a Kundika (pitcher), VardhanI (pot) or
a big water-pot. He attains that benefit which a man is likely
to get by means of a Sattra (sacrifice) lasting for twelve years.
No hesitation need be felt about it.
Of all Danas, the gift of cooked rice is remembered as the
greatest. О excellent king, water and cooked rice cause instant
delight.
Men who die there in the Tirtha attain residence in the city
of Varuna until all the living beings are annihilated.
Afterwards, when the period is completed, he is reborn in
the mortal world. A man who gifts cooked rice always lives for
a hundred years.
V.iii.82.1-15 263
CHAPTER EIGHTYTWO
The Greatness of Рапса Ttrtha(s)

1-7. Thereafter, О king, one should go to the excellent
Vahni TIrtha where the highly refulgent Hutasana performed
penance and became a Siddha. Formerly he had been made
one that eats everything by a (certain) sage in Dandaka. But
Hutasana resorted to the banks of Narmada and became pu
rified.
One who bathes there in the Tirtha, worships Mahesvara
and enters a blazing pyre attains identity with Agni. One who
devoutly takes his holy bath there and offers libations to the
Pitrs and deities, undoubtedly obtains the benefit of Agnistoma
Yajna.
The excellent Kaubera Tirtha is next to it, О king. It was
there that Kubera, the Lord of Yaksas, formerly became a great
Siddha.
A man who takes his holy bath there in the Tirtha and
devoutly worships the Lord of the universe accompanied by
Uma, becomes rid of all sins.
There one who, after taking bath and standing in water
upto the navel, gives gold (as Dana) to a Brahmana, will obtain
a hundred million times the usual benefit.
8-15. The benefit that is obtained in Dadhiskanda, Madhu-
skanda, Nandisa, Varunalaya and Agneya is obtained merely by
taking holy bath in that Tirtha. Those by whom the five exces
sively meritorious Narmada Tirthas have been visited, are worthy
of being saluted. They are blessed in the world of human
beings and their wishes have been fulfilled.
They go to the world of Bhaskara, that is extremely great
and destructive of sorrow. From Bhaskara*s world they go to
the Loka of Isvara and from Aisvara Loka they go to Anivartaka
world (that from which there is no return to Samsara). He is
taken to the greatest world and stays there till fourteen Indras
complete their reign. Thence slipping down from Svarga, the
man becomes a righteous king. Free from all sins he will enjoy
the entire world consisting of the mobile and immobile beings.
264 Skanda Parana
Those residents who always resort to the Narmada Tirtha

and have Visnu as their deity will undoubtedly be born as
heroes with unbroken glory.
Ganga is meritorious at Kanakhala; Sarasvati in Kuruksetra;
but Narmada is meritorious everywhere whether in village or
in forest.
One should always reside on the banks of Reva. He shall be
on a par with one who has bathed in all the Tirthas and imbibed
Soma juice everyday.
All the rivers beginning with Ganga, seas and lakes perish
at the end of the Kalpa. But Narmada does not perish thereby.
CHAPTER EIGHTYTHREE
The Greatness of Hanumantesvara Tirtha

1-8. Then, О great king, one should go the extremely
splendid Tirtha reputed as destructive of the sin of Brahmana-
slaughter. It is installed on the banks of Reva. Here is an
excellent Linga named Hanumanta1.
Yudhisthira said:
• ■
Do tell me, how the Tirtha named Hanumantesvara origi

nated (was established) on the southern bank of Reva and it
is capable of destroying the sin of Brahmana’s slaughter.

Well! Well! О mighty-armed king adorning the lunar race!
Here the Ram&yana hero, Hanuman, is charged with the sin oi Br&hmana-
slaughter for killing Ravaga’s army of Brahma-rak$asas in battle. Killing
in battles is no sin and Hanuman did it as per Rama's order. But accord
ing to this PurSga, he accrued the sin of Brihmaoa-slaughter from which
he was redeemed by performing penance on the bank of Revi. He in
stalled a Liriga in honour of £iva. It became known as 'Hanumantesvara*
In his memory. Neither Rimayapa nor Mbh nor other Puranas know this
SKdry.
V.iii.83.9-16 265
This Tirtha which is to be kept more secret than other secret

Tirthas, has never been disclosed to anyone else by me. It is
due to my love unto you that I tell you. Further I have now
been afflicted by old age.
Formerly, there was a great battle between Rama and Ravana.
Pulastya was the son of Brahma and Visravas was his son. Ravana
was born of him. He was a Brahmaraksasa with ten heads. With
the favour of the Trident-bearing Lord, he became the con
queror of all the three worlds. All the Devas were conquered.
Rama*s wife was abducted, though prevented by Kumbhakarna
urging "Release, release Sita." The sinner was implored again
and again by Vibhl$ana and Mandodari: "You have been con
quered by Kartavirya who was defeated by the Son of Renuka
(i.e. Parasurama). That Parasurama has been defeated by
Ramabhadra. How can you have victory over him in battle?"
Ravana said:
9-16. I can never be conquered by monkeys, men, bears,
boars etc. devoid of arms, nor by groups of Devas and Asuras.

But he was defeated by Ramacandra with the assistance of
Sugriva, Hanuman, Kumuda, Arigada and others. The power
ful Paulastya was killed in battle by Ramacandra. The garden
was demolished and heroes killed by the son of Prabhanjana
(Vayu). Ravana*s son Aksakumara was killed in the battle. The
huge and terrible army of the Raksasas was threshed by the
Monkey.
Thus the main activity of Rama was over and Sita was set
free. When Rama went to Ayodhya, Hanuman, the great monkey,
went to the mountain named Kailasa for paying obeisance to
Mahesvara.
That excellent monkey was then addressed by Nandin: "Stop!
Stop! Due to the slaughter of the Raksasas you have incurred
the sin of Brahmana-slaughter. Hence, О monkey, Bhairava’s
assembly certainly should not be witnessed by you."
H anum an said:
* ■*
О Lord Nandin, ask Нага the expiation for the suppression

266 Skanda Purdna
»
of the sin. Why I, a monkey, have become a sinner? What is

the cause thereof?
Nandin said:
17-27. Was not (the river) born of Rudra’s body and sta
tioned in the earth heard of by you? By listening to her name,
the sin incurred in the course of a birth perishes. By glorifying
her twice the sin is destroyed. By taking bath in Reva, the sin
acquired in the course of thirty births becomes annihilated.
Hence go to the banks of Narmada and perform a severe penance.
On hearing what was said by Nandin, the son of Wind-god
went to the banks of Narmada, to the southern confluence on
the earth. He meditated upon the very auspicious Lord, the
odd-eyed (three-eyed), trident-bearing one endowed with matted
hairs as crown and python as the sacred thread, the Lord who
smeared all his limbs with the holy ash, the Lord producing
the reverberating sound of Damaru, the quiescent sharer of
half of Uma's body, who is seated on the bull-vehicle.
He adored the Lord for many many years. Ultimately the
great Lord was pleased and he arrived along with Uma and
spoke sweet words with the majestic rumbling sound of clouds.
The Lord said: M Well! Well! О dear one, severe penance has
been performed by you. Formerly by killing Ravana (and his
followers) sin has not been committed by you. Indeed you
were engaged in the task of your master. You have become a
Siddha by seeing me.”
On seeing Нага, the eternal Lord, the partner of half of
Uma’s body, Hanuman prostrated before him with eight limbs
touching the ground and said: “Be victorious, О Sambhu, obeisance
to you. Be victorious. Obeisance to the destroyer of Andhaka.
Be victorious, О bearer of Ganga on the head.”
On being eulogized thus, Mahadeva, the bestower of boons,
spoke these words: “O dear one, О son of the Wind-god, choose
a boon from me.”
Sri Hanuman said:

О Mahesvara, due to my conversation with you just for a
moment, let not the sin arising from the slaughter of the
Brahmar&k$asa be effective (in my case).
V.iii.83.28-45 267
Isvara said:
28-33. Dear Son, undoubtedly you are free from sins, due
to the greatness of the Narmada TIrtha, the power of Dharma
and Yoga and of seeing me. О great monkey, I shall grant уой
another boon. The following names of yours shall be condu
cive to the welfare of the worlds: Mdruti (Son of Wind-god),
Hanuman, Anjanisuta (Son of Anjant), Vdyuputra, Mahdbala
(Extremely powerful), Rdmesta (Darling of Rdma)*, Phdlguna,
Gotra, Pingaksa (Tawny-eyed), Amitavikrama (Of unmeasured
valour), Udadhikramana-Sre$tha (Excellent due to feat of cross
ing of the ocean), DasagnvasyaDarpaha (Destroyer of the arrogance
of the Ten-headed One), Lak^manaprdnaddtd (Bestower of life
on Laksmana) and Sitdsokanivariana (One who has dispelled
Sita’s sorrow).
After saying this, Lord Sankara vanished along with Uma.

Hanuman installed Isvara there devoutly.
That Lihga is a bestower of cherished desires by the favour
of Isvara, by the power of his Brahmacarya (celibacy) and the
strength of his Yogic soul. The Lihga cannot be chopped off
nor can it be comprehended adequately and is devoid of origin
and destruction.
ф

34-45. Dear son, listen to the directly perceived proof of
the efficacy of Hanumantesvara. О son of Papdu, it occurred
at the end of Treta and the beginning of Dvapara.
There was a king named Suparvan on the earth. The king
enjoyed perpetual happiness. The men (subjects) had a long
span of life. He was endowed with sons and wealth and his
reign was free from the harassment caused by thieves. &atabahu]
of terrible valour was his son.
О Lord of men, this prince always indulged in sinful activi
ties. He wandered all over the earth, mountains and forests.
For hunting herds of deer he came to the Vindhya mountain.
He was sporting about in the forest where different kinds of
trees grew sprawling and herds of elephants wandered about.1
1. The stories of SubShu and бккацфп are contributed to illustrate the

greatness of Hanumantefvara.
268 Skanda Parana
It was full of beautiful lions and leopards. It was infested by

wild boars and deer. After sporting there, the king (prince)
arrived at a certain place on Narmada.
He arrived at the forest of Hanumanta that extended to a
hundred Krosas. It was splendid with groves of tamarinds. It
was full of Kadamba trees. It was rendered splendid always on
account of Palasa, Jambira, Karanja, Khadira, Pafala, Badara,
Sami and Tinduka trees. It was crowded with herds of deer. It
reverberated with the sounds of peacocks. Droves of pigeons
cooed all round with exquisite notes.
The king sported about there in autumn and during the
dark half of the month of Asvina. Arriving at the centre of the
forest he saw a tawny-coloured Brahmana moving about. The
restless Brahmana with a book in his hand was asked:
■
Satabdhu said:
О excellent Brahmana, with a book in your hand you wan
der alone in the forest looking this way and that. Why do you
wander thus?
The Brahmana said:

46-51. О king, I have come from Kanyakubja. I have been
sent here by the Princess to deposit the bones (ashes) in the
water of the Hanumantesvara Tirtha.
The king said:

9
О Brahmana, why is the throwing of the bones carried out

in Hanumantesvara? What is the purpose? It is something wonderful.
Let it be explained to me.
The son of Suparvan left his vehicle and (got down on the
ground). After bowing down, he joined his palms in reverence
to the Brahmana, О king. Then he (the Brahmana) narrated
his earlier story in full.
The Brahmana said:

*
There is a powerful king named SikhagtjUn in Kanyakubja.

This king has no son. As a result of his long-cherished desire,
a daughter was born to him.
V.iii.83.52-61 269
By the power of Narmada the girl of beautiful limbs could

remember the previous births. Once the question of her marriage
was raised by the father:
“Dear daughter, this worldly existence is not permanent. I
wish to perform the rite of Kanyadana (gifting away a virgin).
One should perform tomorrow's task today itself, and the work
of the afternoon in the foremoon itself. Death does not wait
to see if one has completed his tasks or not."
The Virgin said:

52-61. Dear father, I must be given in marriage at the
time when I wish for it.
The king was surprised at the statement of his daughter.

0
Sikhandin said:
• •
0 highly esteemed girl, what you have stated is surprising.

Let it be fully explained.
On hearing what her father said, the excellent girl came

near him, О king, and recounted what had happened in
Hanumantesvara.
“Father, at that time, I was a female peacock (peahen). My
name was KalapinI and I lived with my husband on the south
ern bank of Reva very near the confluence of Reva and Aurvya.
Once it chanced that I was sporting about in the meritori
ous Hanumantavana. At night 1 was asleep in the company of
my husband on a Sarala tree. Hungry hunters came to that
excellent forest.
1 was seen by those sinners who thought of killing me even
as I was in the company of my husband. I was tied up with a
cord along with my master (husband). They wrung my neck
and cracked the tail. Along with my husband they baked our
flesh in fire and ate it as they pleased. Contented they went
to sleep and the night came to a close.
In the morning the remnant of my flesh and the bones from
(my) body covered with nerves and flesh were seized by one of
those birds o f prey. One piece fell down from the sky from the
birds. On seeing the piece of flesh other birds too flocked there.
270 Skanda Purina
Ш
62*73. On seeing the flock of birds the bird dropped down

the piece of bones even as the entire flock of birds moved
about and watched.
0 king, it fell into the waters of Narmada in Hanumantesvara.
It was a piece of my bone that fell into the waters of Narmada.
By the power of the meritorious nature of the Tlrtha I was
born as your daughter. I became a princess with moon-like
countenance.
Born into your royal family, I became endowed with the
power of remembering previous births. Hence I do not desire
marriage. О excellent king, even now my husband is in a difficult
situation among the birds and animals there. О great king, the
remnant of his bones is sure to be in that Tlrtha. Dear father,
despatch an excellent Brahmana to cast off those bones. Thus,.
0 excellent king, the explanation has been given to you in full.
My husband is in a tight spot among birds and animals. If
you do send someone, dear father, to the banks of Narmada,
1 shall make him know (the bones) as indicated by the places
and signs."
[ The Brahmana said:]

*
1 was summoned there by Sikhancjhn, О king. (He had said:)

MI shall give you twenty villages. Go to the banks of Narmada."
Thus my despatch was announced by him. I was afflicted by
■
absence of glory and wealth.
The Virgin said:

You go to the meritorious Narmada that destroys all sins. To
the south-east of Somahatha is the great deity Hanumantesvara.
Within half a Krosa from Reva, there is a well-grown banyan
tree. In the vicinity of the banyan tree, there is a Karanja and
a Kataha tree. You will see the minute pieces of the bones very
near the root of the banyan tree. О excellent Brahmana, carefully
look out for them under the tree and collect them and go to
Reva.
74-83. In the dark half of Asvina on the lunar day pertain
ing to Tripurari (i.e. 14th day) bathe the Trident-bearing Lord
devoutly and keep awake at night. In the morning stand in the
water upto your navel', О excellent Brahmana, and say “Let his
liberation take place" and cast them off.
V.iii.83.84-90 271
After casting off the bones, you must take the holy bath that
is destructive of sins.
I
[The Brahmana said:]

As mentioned by the girl, О great king, by doing thus he
will have his liberation. Everything that was narrated by the
girl was recorded in the book (notebook). Then I came here,
О great king, to this Tlrtha that annihilates sin.
After seeing the signs (remnants of bones), О king, I took
the bones and scattered in the waters of Narmada in accor
dance with the injunctions mentioned before.
There was an immediate shower of flowers, О son of Pandu,

followed by the shout "Excellent! Excellent!" There came a
divine aerial chariot and the peacock assumed a divine form
and went to heaven.
After seeing this convincing proof, О king, in Hanumantesvara,
the Brahmana and the king, Satabahu, undertook a fast. En
gaged in propitiating isvara, they reduced their own bodies by
drying them up. The excellent Brahmana and Satabahu stayed
meditating on the Lord.
Within half a month, Satabahu, the noble-minded king, died.
An aerial chariot with splendid tinkling bells came there. (A
voice spoke out:) "Excellent! Excellent! О excellent king, get
into the aerial chariot."
Satabahu said:
84-90. I will not come along the path to heaven as long
as the Brahmana is also not present. The excellent Brahmana
is my very preceptor because he imparted instructions to me.
The celestial damsels said:

This Brahmana is overwhelmed with greed. Sins are gath
ered through covetousness.
О king, only men characterised by Sattva quality, who die
in Hanumantesvara go to the world of Sankara that destroys
all sins.
There is noidestruction of the sin of this Brahmana, О king.
The house and the housewife dominate the mind of this Brahmana.
272 Skanda Purina
Thereupon Satabahu said to the Brahmana politely: “Leave

off covetousness, the cause of all disaster, О excellent Brahmana."
After saying this the king went to heaven surrounded by the
celestial girls.
After a few days the Brahmana went to heaven accompanied
by panegyrists.
By the power of the Tlrtha, the peacock was reborn as son
of the king of Kasi. He recollected the previous birth given to
him by the girl. Seeing him become major (in age) the chaste
princess, with the leave of her father attained the prince as her
husband in Svayamvara.
0

91-101. This is the event that took place in that Tirtha, О
excellent king. For this reason this Tlrtha is always very sacred.
The time of visit to this Tlrtha may be any month but the
(lunar) eighth and the fourteenth days are good, especially so
the fourteenth day in the dark half of the month of Asvina.
A devotee shall bathe the deity with great devotion with
honey, milk or ghee. Again the Lord is bathed with curds
mixed with sugar-candy and ultimately with the water sprin
kled with Kusa grass.
The devotee should smear Mahesvara with sandalpaste and
sweet scents. Then he should adore with sweet-smelling flowers
and Bilva leaves.
The devotee should further adore with great devotion Siva
named Hanumantesvara by means of various kinds of flowers
available at the time and season such as Unmattamuni, Jati, Kasa,
Kusa etc., or by means of bulbous roots or fruits of Mucukunda tree.
The lamp should be lighted with ghee or, if it is not avail
able, witfe gingelly oil.
Sraddha should be performed through Brahmanas who are
householders and masters of the Vedas. They should have all
the essential characteristics and possess nobility of birth.
Uttering the words: “May those who are detained in Naraka
(Hell) proceed to heaven," he should bow down to the Brahmanas.
He should propitiate the Br&hroanas devoutly with garments,
cooked food and gold.
All the fallen Brahmanas should be avoided, especially one
who has a Vâli as his housewife. Devas call a woman Vr$ali
V.iii.83.102-111 273
if she is libidinous and carnally approaches other lustful men

in addition to her own husband. A Sudra woman is not Vrsali.
Sankara said that through Sraddha all sins of Brahmana-
slaughter, imbibing liquor, resorting to preceptor's wife, steal
ing gold, acting treacherously towards friends and mis-using
deposits entrusted, are destroyed.
ф
Sn Markandeya said:
102-111. Of what avail is my prattling, О dear one? Why
should I recount much? Anyone having comnitted all kinds of
sins should make gifts to a Brahmana.
Particularly at this Tlrtha, the gift of a cow should be made,
because, О son of Kunti, such a gift is far superior to all other
kinds of gifts.
Cows are full of all the Devas and all the Devas arc identical
*
with a cow. О king, Sakra dwells always on the lips of the

horns; Skanda occupies the chest; Brahma the head; the Bull-
emblemed Lord is in the forehead; the deities Moon and Sun
are the two eyes. Sarasvati dwells in the tongue. All the Sadhyas
and groups of Maruts are her teeth, О king. One should know
that all the four Vedas with the Angas and duly arranged words
are in the Humkara (bellowing of cow). Sages, the innumer
able ascetics, dwell in the pores of the hairs. Yama stands at
the back always scrutinizing the auspicious and the inauspi
cious. He has a huge body. He is armed with a big staff. He
is dark-complexioned and has a buffalo for his vehicle. The
four meritorious oceans are the flowing currents of milk from
her udders. Cow should be honoured by a sensible person
always, because Ganga who originated from the feet of Visnu
and destroys sins merely by her sight is stationed in the flowing
milk. О son of Pandu, the sacred and all-auspicious Laksmi is
always present in cowdung. Hence smearing with cowdung should
be done. Gandharvas, Apsaras and Nagas are well-established
at the tips of the hoofs. Know that cow is identical with all the
Tirthas that are present on the ocean-girt earth. Hence Gavya
(milk product) is sacred.
Yudhisthira said:
• ■
Dhenu (cow} full of all Devas is embellished with the Devas

and others. Why have they resorted to cow?
274 Skanda Parana
0

112-118. Visnu is identical with all the Devas. Cows are born
of Visnu’s body. On account of these two things, the different
Devas are attributed by the people (to the different limbs of
cow).
Before the deity Hanumantesvara a cow should be gifted
with great devotion to a Brahmana, О son of Pandu. She should
be a milch cow. She may be white or tawny-coloured. She
should be accompanied by her calf and should be well-behaved.
She should be covered with a white cloth. She should be well
adorned with gold fitted to the horns. A milk pot made of
brass should also be gifted along with the cow.
She should be given in front of Hanumantesvara by one
observing rules and regulations and desirous of heavenly plea
sures and everlasting status.
Those who give cows to the indigent and the feeble go to
the world of Visnu. After slipping down to the world, О king,
he is born in the abode of a Brahmana. He becomes an able
son of the family with all good qualities, learning, wealth and
prosperity.
The Hanumantesvara Tlrtha destroys all sins, О king. One
who hears about it becomes rid of sins resulting from admix
ture of castes.
There is no doubt about this that even one who sees it from
far or thinks about it becomes free from sins and is liberated.
CHAPTER EIGHTYFOUR
Kapi and Other Tirthas

1-8. In this context they cite an ancient legend. On the
Kailasa Mountain this was recounted by Siva to Sanmukha who
had devoutly asked him.
Fsvara said: 9
Formerly, О Skanda, in Tretayuga, Ravana was killed by Rama.

At that time fourteen crores of Brahmarak$asas were killed.
V.iii.84.9-17 275
When they were killed for the sake of according protection to

heaven-dwellers, dear son, there was a great deal of joy and
merriment in all the three worlds.
After redeeming Sita, Rama came to Ayodhya along with the
leading monkeys. Bharata, the elder brother of Laksmana, arranged
for a great festival and handed over the kingdom to him. Thereafter
Rama began to rule the kingdom from which all thorns (en
emies) had been eradicated. Hanuman who had completed his
task, went to Kailasa. Nandin, the door-keeper, did not allow
the monkey, though he was a part of Rudra, to meet Rudra,
the destroyer of a heap of sins.
Nandi was thereupon asked by him: “What sin has been
committed by me? Wherefore am 1 denied the pleasure of
seeing the meritorious body of Rudra accompanied by Ambika?”
Nandin said:
О leader of monkeys, you had taken up (this) incarnation
for the sake of the Devas. Yet the sin committed can be de
stroyed only through suffering the consequences thereof.
Hanuman said:
9-17. О Nandin, was it any sin that I committed, when I was
carrying out the task of Devas? Of course the wicked Rak$asas
who desecrated the Yajnas of the Brahmanas were killed.
Curious to hear their conversation, Нага peeped through

another door and saw the monkey of terrible strength, who
happened to be a part of himself. Afterwards, he saw the Lord
of monkeys standing before him.
The Lord said:
Isvara said:
О monkey, Gahga, Gaya, Reva, Yamuna and Sarasvati are
the rivers that destroy all sins. Take the holy baths in them.
On the southern bank of Narmada there is an extremely
splendid Tirtha situated very near Somanatha. О monkey, do
go there. At my behest your great sin will perish by taking a
holy plunge there.
★ * *
Leaping up from there, Hanuman roared loudly and went

to the southern bank of Reva. He performed a very severe
penance there. After a short period, with the favour of Isa, О
son of KuntI, the sin resulting from the slaying of the Raksasas
became dissolved even as he performed the penance.
Thereafter, Lord Нага went to that Tirtha along with the
Devas. He embraced the monkey and granted him a boon:
“Henceforth this shall undoubtedly be your Tirtha."
Thenceforth it became Kapitirtha and Нага himself remains
stationed there by the name Hanumantesvara. He dispels all
sins resulting from all sorts of killings.
18-27. All the sins of that person who takes his holy bath
there devoutly and worships the Linga, perish as averred by
Нага himself.
If the bones are dissolved there and if Pindas are offered
• •
there, there is everlasting benefit. Whatever is gifted there has

a crore times benefit.
Hanuman went to Ayodhya to see Rama. He recounted to
him what transpired in regard to himself in the course of their
pleasant dialogue.
Sri Rama said:

As you carried out the task of the Devas as well as that of
mine (you incurred sin). So I too have become a sinner. Un
doubtedly I have to and I shall perform penance.
Thereafter Raghava performed penance for twenty-four years

there on the southern bank of Reva that destroys sins.1
He stayed in the city of Jyotismatl and took a holy plunge in
Reva. At his bidding Laksmana rendered him regular service.
Both of them, Rama and Laksmana installed Lihgas there.
By the power of the genuine penance on the banks of Reva
the two heroes of great intellect, Rama and Laksmana, at
tained relief from sins.
Then Нага, the leader of Devas, came to the Tirtha along
with the meritorious sages. After releasing his own Kala (Part)
into the Tirtha he granted a boon.
There is no confirmation of this in the text of R&mSyana. This is for the

glorification of that Tirtha.
V.iii.84.28-44 277
Potfuls of water of all the Tirthas were poured on the ground

by the sages. Gathering together it became a Linga by the
name Kalakumbha.
The Lord became well-known as Kuiiibhesvara; he was adored
by the groups of Devas. Rama too worshipped that Linga that
was resorted to by the Devas.
28-36. In order to enhance the glory of Rama, the Lord
granted another boon. On the twenty-fourth year of his pen
ance, Rama attained relief from sins, when Saturn was in Kanya
(Virgo) Zodiac along with Jupiter (Guru). Hence the Devas
proclaimed gladly that the Devayatra (divine procession) shall
be conducted at that time.
Just as one obtains the benefit of all the Tirthas in the
Godavari Tirtha, so also men get the benefit through the holy
ablution in Reva and also by visiting the Liiigas.
[ Siva said:]
О Sanmukha, listen to the benefit of those who remain in
the vicinity of Kuiiibhesvara on the banks of Narmada and
perform the Sraddha of Pitrs. The Pitrs will have the never-
failing goal for as many years as there are pores of hairs in the
body of all human beings.
By seeing the three Lingas men obtain that benefit which
is usually obtained by visiting all the deities on the earth and
taking ablution in all the Tirthas.
A man without a son obtains a son. An impoverished man
obtains wealth; a sick person is freed from ailments. No hesi
tation or doubt need be entertained in this respect.
О Skanda, in the vicinity of Kuiiibhesvara the benefit ob
tained is twelve times that of the bath taken in Godavari when
Jupiter is in Simha (Leo) Zodiac.
Those who know but do not visit Kumbhasambhu, the con
sort of Uma, on the southern bank of Narmada, have their very
birth fruitless.
37-44. This is spoken by the Lord, that the Devayatra should

be conducted in the twenty-fourth year as in the case of Godavari
Yatra as per bidding of the sages.
The Dana made in the vicinity of Reva in Kuiiibhesvara is
everlasting in its benefit as long as the Moon, the Sun and the
stars are present in the firmament.
278 I Skanda Purdna
There all great Danas should be made by wise and learned

people. They praise the Dana of cows, gold and silver here.
When a mass of sins perishes by a mere remembrance of the
Tirtha, what doubt is there, О Skanda, that it destroys the sin
of Brahmana-slaughter through holy bath?
He who takes the holy bath there in the TIrtha and per
forms the Sraddha, О Yudhi$thira, shall redeem one hundred
one generations of his family at the bidding of Siva.
Whatever TIrthas, lakes and oceans there are, they do not
deserve even a sixteenth fraction of the adoration of the Sivalinga.
Thus the Devas with Hari and Isvara as their leaders granted
the boon, left their excellent names and went to their respec
tive abodes. %
After granting the boon to this Tirtha, Rama, the elder

brother of Lak$mana, entered Ayodhya freed from sins by the
waters of Narmada.
45-50. Accompanied by sages, people, deities and the
members of his family, and after making a gold idol of Sita,
he performed a sacrifice there at that Tirtha. That Tirtha was
created formerly in Tretayuga, and named after Skanda. Hence
the Linga should be regularly visited by people.
Sins accrued due to great evil deeds affect the bodies only
until a creature visits the Tirtha resorted to by Devas.
Those who visit the great Lord Нага installed in the city of
Jyotismati are noble-souled and blessed. Their birth and life
are excellent.
Hence getting rid of ignorance, the Tirtha named Kumbhesvara
should be respectfully approached by people for the sake of
obtaining all benefits.

After hearing these words of Sambhu, Sanmukha respect
fully bowed to the pair of lotus-like feet of his father, reached
the southern bank of Siva's river and visited (Lingas of) the
leading monkey, Rama and Kumbhasambhu.
V.iii.85.1-10 279
CHAPTER EIGHTYFIVE
The Greatness of Somanatha Tirtha1
Sn Markandeya said:
1-10. Then, О great king, one should go to the age-old
Tlrtha of Narmada that destroys even the sin of Brahmana-
slaughter. It is on a par with Varanasi.
Yudhisthira said:
• •
О Brahmana, let the wonderful thing that happened on the

banks of Narmada be recounted. О venerable Lord, how is it
on a par with Varanasi? Do tell me. My kingdom is taken away
from me. I have sunk in the ocean of misery, О excellent
Brahmana. Along with my kinsmen I have become rid of sor
rows after having bathed in the water of your speech.
Sn Markandeya said:
Excellent! Excellent! О mighty-armed one who are .an orna
ment unto the lunar race, I have been asked about a very rare
and inaccessible Tlrtha that has to be kept as the utmost secret.
At first there was the Pitamaha (Grandfather Brahma), the
Lord of the entire universe. Ten leading sages were mentally
born unto him, viz. Marici, Atri, Angiras, Pulastya, Pulaha,
Kratu, Pracetas, Vasistha, Bhrgu and Narada.
The highly refulgent Prajapati named Pracetas begot Daksa.
It is well-known that fifty daughters were born to Daksa.
He gave ten of them to Dharma and thirteen to Kasyapa.
The illustrious one gave twenty-seven to Moon-god (Indu).
Among those girls there was one named Rohini. She was the
greatest beloved of Moon-god. Due to his compassion for the
remaining ones, Dak$a cursed Moon.
The story of Dak$a's curse to Soma (Moon-god) for his special attention
to Rohini and neglect of other wives and his redem ption from it by a bath
in the confluence of Sarasvatl and Western Sea is given in Mbh, Salya
35.45-86. He*c the credit of the redem ption is given to a bath in Narmacti
to comm emorate which Somanatha was installed.
280 Skanda Purana
»
By the power of the curse of Daksa, the Prajapati (Patri

arch), Candra (Moon-god), the Lord of the night, became
afflicted by consumptive disease and lost all splendour.
11-20. Soma (Moon-god), the nectar-rayed one, went trem
bling to Pitamaha and prayed: “O Lotus-born One, obeisance
to you. О Vedagarbha (having the Vedas in the womb), obei
sance to you. I have sought refuge in you. Protect me, О Lotus-
seated One.”
Brahma said:
О Lord of the night, you appear to be bereft of your Kalas
(digits) and hence lacking lustre. О dear one, what is the
reason for which you have become dejected in mind?
Soma said:
“O Brahma, О Lord of the universe, lack of lustre in me is
due to the curse of Daksa. О Pitamaha, may the expiation for
this curse be suggested to me.
Brahma said:
Reva is easily accessible everywhere but at three holy spots
viz. Omkara, Bhrguksetra and the confluence with Aurva it is
difficult of access, О Lord of the night, go there where Reva
has its bank (i.e. go to the banks of Reva).
He hurriedly went to the place where there is the confluence

of Reva and AurvL
Soma who was at the terminal stage of sickness meditated
upon the Enemy of Tripuras. When a hundred years were
complete Mahesvara became pleased (with him). The Bull-
seated Lord, the Consort of Uma, appeared before Somaraja
who prostrated before the Lord and prayed loudly: “Be victo
rious, О Sambhu, I make obeisance to you. Be victorious, О
Sankara; obeisance to the destroyer of sins. Be victorious, О
Isvara, О Lord of the universe, obeisance to you. Be victorious,
О Lord having Vasuki as an ornament. Obeisance. Be victori
ous. Obeisance to the Lord holding trident and skull. Be vic
torious, О destroyer of the body of Andhaka. Obeisance to the
V.iii.85.21-35 281
slayer of the groups of Danavas. Be victorious, О Niskala (with

out Kalas, parts). Obeisance to the Sakala (with Kalas). Be
victorious, О Kala. Obeisance to the burner of Kama. Be vic
torious. Obeisance to the one having blue neck. Be victorious.
О subtle one, О unsullied one, О Lord of sound! Obeisance
to you. Be victorious, О primordial one, О beginningless one,
О endless one. О Sankara, obeisance. Be victorious, О Isa, save
me, the servant.”
- 21-25. On being eulogized thus by Somaraja, О son of
Рар^и, О excellent king, Mahadeva was pleased with him along
with Siva. Sankara said:
Isvara said:
О fair one» request for a boon from me» whatever may be
in your mind. Very good! Very good! О mighty one, I am
pleased with your penance.
Soma said:
0 Mahesvara, I am burnt by the curse of Daksa and have
become feeble without intrinsic strength. О Lord, stop the
effect of the curse. О Lord, grant me welfare.
Isvara said:
1 have been captivated by your devotion. I, along with Uma,
have been propitiated. You are Somanatha devoid of sins. By
resorting to the Tlrtha you have become so (sinless).
Thus the Lord of the chiefs of Devas spoke (to Moon-god).

After meditating for a while, the great Liftga was installed by
Indu. It is the bestower of cherished desires on all living beings
in the world. It is destructive of all miseries. It is destructive
of the sin of Brahmana-slaughter.
Yudhiffhira said:
26-35. О venerable Lord, tell me succinctly the power of
Somanatha. You have come to us, О excellent Brihmana, as
the saviour of those who are submerged in the ocean of misery.
282 Skanda Purdna
и
Sn Markandeya said:
л
Listen to the efficacy of the Tlrtha.1 I shall briefly recount

to you what happened on the northern bank at the confluence
of Reva and Uri.
There was a king named Sambara. Trilocana was his son and
Kariva was the son of Trilocana. He was given to sinfulness.
He used to wander in forest everyday and looked for herds
of deer. A herd of deer was killed by the son of Trilocana.
A Brahmana was wandering in the midst of the deer in the
guise of a deer in the desolate forest. Due to his association
with the herd of deer, the excellent sage was incidentally killed
by Kanva.
Kanva who had thus incurred the sin of Brahmana-slaughter
roamed over the earth lustreless and feeble. In the course of
his wanderings he reached Narmada at the confluence of Uri.
It abounded in trees like Kimsuka, Asoka, Jarhbira, Panasa,
Kadamba, Patala etc. The beauty was enhanced by Bilva and
Naranga trees. There were tamarind and Campaka trees too.
An Agasti tree spread its shadow there.
The forest teeming with many living beings was splendid
everywhere with beasts of prey like leopards, deers, cats, Sambara
and Sukara (wild boars). It was full of rabbits, Gavayas (blue
oxen), peacocks and wild asses.
Hardly did he enter the forest when Kanva was overwhelmed
with thirst and extreme fatigue. He then took his holy bath in
the meritorious waters of Reva at the confluence that destroys
sins. ■
36-40. With great devotion, Soman£tha was adored by him,

О Yudhi$thira. He drank the excessively pure waters that destroy
all sins.
Along with his servants, he tasted various kinds of fruits.
Utterly tired due to the hunting of deer, he slept soundly in
the ,shade of the trees.
In the meantime a certain Brahmana came to that confluence
in the excellent Tlrtha for bathing. The Brahmana wayfarer
was urged by delight with (his) mind resting therein'.
■The story of Prince Кадоа to illustrate the efficacy of this Tlrtha, is a

special contribution of this author.
V.iii.85.41-54 283
A woman said to him: ttO excellent Brahmana, stop, stop!"

Even as the frightened Brahmana looked all round in every
direction, О king, he saw a woman clad in red garments, wearing
red garlands, smeared profusely with red sandalpaste. She held
a noose in her hands.
The woman said:

41-46. О Brahmana, may this message be heard. If you
are going towards the confluence, my husband is staying there.
Send him to me quickly saying, "Your wife is waiting alone in
the middle of the forest."
On hearing thus, the Brahmana repaired to the holy confluence,

rare even to Suras. Kanva who was resting in the cool shade
of the trees was seen by the Brahmana. Thereupon the excel
lent Brahmana spoke these words to him:
The Brahmana said:

я
A certain lotus-eyed maiden was seen by me in the middle

of the forest. The maiden is clad in red garments. She has
smeared her body with red sandalpaste. Wearing red garlands
she appears highly splendid. The fawn-eyed damsel has a noose
in her hands. Seated on the top of a tree, she spoke to me
these words: MMay my husband be sent."
Kanva said:
О eminent Brahmana, in which holy spot is that fawn-eyed
damsel? To whom does she belong? For what reason is she
staying there? Tell me all this.
The Brahmana said:

47-54. She is in the park itself half a Krosa away from the
confluence.
Г
The king could not understand (who she was) merely through
these words of the Brahmana.
Thereupon, King Kanva commanded his own messenger.
284 Skanda Purana
m
Kanva said:
m
Do go there and ask her from which place she has come and
where will she go.
The messenger thus sent hurriedly went near the woman.

He saw the maiden seated on the tree and told her, О
excellent king: “My master asks you who you are and where will
you go?"
The girl said:

A preceptor instructs and trains those who possess Atman
(i.e. those who are good). A king chastises those with an evil-
Atman (i.e. the evil-minded ones). Here, Yama, the son of
Vivasvan (Sun-god) is the chastiser of those who commit sins
secretly. The sin of Brahmana-slaughter has befallen through
the killing of the Brahmana in the guise of a deer. Though
possessed by me, your king is liberated by the power of -the
TIrtha.
Within a distance of half a Krosa the sin of Brahmana-slaughter
cannot gain entry. Such is the power of Somanatha. It is re
membered as one on a par with Varanasi.
Do go; let the king be sent here quickly and without any
hesitation.
The servant hurriedly came back trembling and greatly agitated.

He recounted everything that happened earlier. At the state
ment of the servant the king fell on the ground.
a
The servant said:. ■
55-63. О Lord, why do you grieve? Whether it is auspi

cious or inauspicious, it has already been acquired.
On hearing his word? the king spoke these words: “I will cast
off my life in the vicinity of Somanatha. May fire and plenty
of fuel be brought."
Presently everything was brought by the servants who were
under his control. The king took his holy ablution in the splendid
water at the confluence that is destructive of sins. He adored
Somanatha with great devotion. He circumambulated three
V.iii.85.64-70a 285
times the blazing fire. After meditating in his heart upon Janardana,
the Lord clad in yellow garments and wearing matted hairs (?)
and a crown, Katnva, the king, jumped into the fire.
He meditated upon the Lord who was accompanied by Sri
and was seated on Garuda, the Lord who held conch, discus
and club and who invariably slew Asuras. (He prayed:) M May
beatitude be attained by me.”
A voice said: “Excellent! Excellent! О prince!” and a shower
of flowers fell.
The servants witnessed the unprecedented miracle and looked
at one another. They too meditated on Gadadhara (Lord Visnu
holding a mace) in their hearts and died by jumping into the
fire. Thereafter, О son of Pandu, all of them were seen seated
in aerial chariots.
By the power of Somanatha they were freed from sins and
went to heaven as the Brahmana was meditating on the Bull-
emblemed One.

64-70a. This is the power Somanatha.
Listen with attention to the ritual (of worship). The days for
observance of fast are the eighth and the fourteenth lunar
days. At all times the fast can be undertaken on Sundays es
pecially in the bright half if Sunday coincides with the seventh
lunar day. The man should observe fast and at night he should
devoutly keep awake.
He should bathe Paramesvara with milk products and Pancamrta.
Thereafter he should apply sandalpaste and offer flowers, incense
etc. The lamp shall be lighted with ghee therein and there
should be dance and music.
In the morning of Monday and the eighth lunar day, Brahmagas
should be honoured. They should have great control on anger
and be self-possessed. They should have avoided censuring
others. They should be handsome in every limb. They should
be worthy of being praised. They should be those who looked
after their wives very well. They should be regularly reciting
Gayatri. They should never indulge in prohibited rites. If a
remarried widow, Vf$all and Sudri frequent anyone’s abode,
he (such a Brahmana) should be abandoned even from a distance
by one who wishes for one’s welfare. In the course of Vrata,
286 Skanda Purdna
£raddha and Dana, the following should be avoided even from

a great distance: those deficient in any limb, those who have
additional limbs and those who have no proper antecedents.
70b-78. Brahmanas bereft of Vedic study are like maidens
of steel. Undoubtedly they cause the downfall of themselves
along with those on whose behalf they perform holy rites.
Brahmanas regularly performing the six Karmas are on a
par with the rafts made of Salmali tree (silk-cotton tree). They
themselves cross and enable the donor too to cross (the ocean
of existence). ф
One who performs a Sraddha at Somesvara (of the departed

ones) without feeling of jealousy, his ancestors, the departed
ones, become deeply satisfied until the annihilation of all liv
ing beings.
This is my truthful statement that he who gifts cooked food,
garments and gold to a Brahmana goes to the world of Sankara.
One should gift a full-fledged horse, young and white in
colour. It may be red or yellow but shall have all characteristic
features. The Brahmana as well as the horse should be smeared
■
with Kumkuma, adorned with garlands and covered with a

white cloth.
He should tell the Brahmana, M Keep your feet on my shoul
ders and get on to the horse.”
When the Brahmana is comfortably seated after mounting,
the devotee should say, “May- Bhaskara (Sun-god) be pleased.”
He shall be rid of all sins and go to the world of Sankara.
79-89. If a person with his sense-organs under control
goes to Somatirtha on a day of eclipse, he shall become a
righteous king even after falling down from Satyaloka. His residence
shall always be there. It never perishes. His son becomes long-
lived. His wife is always favourably disposed towards Kim. He
shall be free from all miseries and shall live more than a hundred
*
years.
A person should observe fast and eschew anger and (then)
offer a cow to a Brihm ana along with her calf. The cow should
be a milch one and should he covered with a white doth. The
cow may be of any of these colours: variegated, yellow, smoke-
gray, blue and spotted, tawny etc. She should be embellished
with bells and ornaments. The hoofs should be covered with
V.iii.85.90-99 287
silver. A pot made of brass should be given for milking. О king,

the horns should be capped with gold.
By offering a white cow a donor gets the family increased;
a red cow increases good fortune. Variegated and yellow ones
are reputed as destroyers of misery.
A tawny-coloured one destroys sin acquired in the course of
seven births. The donor of a cow attains Satyaloka, О king.
At the end of a fortnight, during Vyatlpata and Vaidhrti, at
the time of the transit of the Sun, when the day comes to a
close, when there is the Gajacchayaparva (?), solar eclipse etc.,
the noble-souled devotees should go to the confluence rare
even unto the Suras. After smearing oneself with clay he enters
the water. With water upto the level of the heart, he shall
perform the Japa of Gayatri, of Visnu, Sun-god or Siva as he
pleases and perform Pranayama. They too are relieved of their
sins. Thus spake Sankara. If one circumambulates the area
around Somanatha, it is as though the entire earth consisting
of the seven continents has been circumambulated by him.
90-99. There is no doubt that a slayer of a Brahmana, an
imbiber of liquor, one who resorts to the wife of the preceptor,
a killer of foetus, one who steals gold—all these are rid of their
sins. A person with the sense-organs subdued, who listens to
this narrative of the Tirtha, becomes rid of the ailment if he
is sick and if he is not sick attains happiness.
If your mind is burning with trouble you will do well, О
Yudhisthira, to listen to me. In this world, О king, even a single
foeticide is very difficult to get rid of. It is much more difficult,
О son of KuntI, in the case of Moon who was guilty of twenty-
six sins of foeticide (due to his negligence of twenty-six wives).
He too came to this Tirtha, performed a very severe penance
and became rid of all sins.
The Cool-rayed One thus became happy. О king, this an
cient Gatha (verse) is heard as sung by the great sages: “A
single Linga installed duly shall dispel ten foeticidal sins." Hence,
О descendant of Bharata, Soma (Moon-god) installed three
Lingas: The first Linga was installed at the confluence of Reva
and Uri; the second one at Bhrgukacchaka; after attaining
great Siddhi he installed the third one at Prabhasa.
Thus I have told you entirely the greatness of the Tirtha.
It is conducive to piety, good fame, long life and heavenly
pleasures. It sanctifies men.
288 Skanda Purana
9
He who seeks sons, gets sons and one without desire attains
heaven. After performing the pilgrimage to the TIrtha, О king,
one becomes relieved of all sins. Thus the entire benefit of
Somanatha has been narrated. Undoubtedly one who listens to
this gets a son and one who bathes, eight sons.
CHAPTER EIGHTYSIX
The Greatness of Pingalesvara Txrtha

ф
Sn Mdrkandeya said:
1-8. Thereafter, О great king, one should go to the excel
lent Pingalavarta. It is on the northern bank in the vicinity of
the confluence. О leading king, Pingalesvara was installed by
Havyavahana (Fire-god).
Yudhisthira said:
9 •
О venerable one, how was Isvara installed by Havyavaha?

Narrate everything to me. It behoves you to recount it as a
favour.
Mdrkandeya Mid:
О king, Retas (semen virile) was sprinkled over Havyavahana
by £ambhu who had attained the height of orgastic excitement
while gleefully sporting with Gauri.
The Retas was cast into the mouth of Havyavaha by Rudra
of unmeasured lustre. Scorched by the Retas of Rudra, he became
eager to undertake a pilgrimage.
Crossing the oceans and rivers he gradually came to Reva.
Fire-god then performed a severe penance with great devotion
and meditated.
9
Hutasana (Fire-god) solely lived on air and continued the

penance for more than a hundred years. Ultimately Mahideva
became pleased and was ready to grant boons to Jatavedas
(Fire-god). Approaching him (Fire-god), he spoke these words:
V.iii.86.9-15 289
Isvara said:
О Havyasa (Fire-god), choose a boon, whatever may be in
your mind.
Vahni (Fire-god) said:

Obeisance to you, О Lord of all the worlds. О Lord of fiery
form, I make obeisance to you. Scorched by your Retas, I have
become leprous, О Mahesvara. Be compassionate, О Mahadeva;
destroy (heal completely my) ailments.
isvara said:
9-15. О Havyavaha, be free from illness quickly with my
favour. Taking your holy bath in the Tlrtha here, you will
regain your original form.
After saying thus, Mahadeva vanished there itself. Thereaf

ter Havyavaha hurriedly took his bath in the waters of Reva.
Instantly he became completely free from ailments and at
tained a divine form. Vahni (Fire-god) thereafter installed the
Lord of Devas, named Pihgalesvara.
He worshipped him joyously and eulogized through prayers.
Thereafter Havyavahana went back to his own land, the land
of Devas.
О king, it was thus that Pihgalesvara was installed by Havyavaha.
Only he who has subdued anger should observe fast there. He
will attain the benefit of the Yajna called Atiratra. In the end,
he shall attain the status of Rudra.
О descendant of Bharata, one should offer a tawny-coloured
cow with her calf to a Brahmana. She should be adorned in
accordance with one's capacity. О great king, he who gives this
shall attain the greatest goal.
290 Skanda Parana
CHAPTER EIGHTYSEVEN
The Greatness of Rna-tray-mocana Tirtha1

4
#
1-5. Thereafter, О king, one should go to the highly excellent

Tirtha which was established by the groups of sages born of the
family of Brahma.
It is called Rnamocana. It is situated on the banks of Reva.
A person should devoutly offer libations to the Pitrs and de
ities for six months.
Instantly the debt to Devas, Pitrs, and human beings owed
by himself becomes redeemed as soon as the man takes his
bath in the waters of Narmada.
There the sin is actually and directly seen as the result. If
a person who has subdued his sense-organs takes his bath with
concentration of mind in that Tirtha and performs charity and
worships the Consort of Girija (Uma), he becomes free from
the three kinds of debts and remains resplendent in the heav
enly world.
CHAPTER EIGHTYEIGHT
The Greatness of Kapilesvara Tirtha

ф

1-7. Thereafter, О son of KuntI, a person should resort to the
Kapila Tirtha installed by Kapila. It is destructive of all sins.
О king, on the eighth and fourteenth days of a bright fort
night, the person should bathe the Lord, with great devotion,
with the milk of a tawny-coloured cow or ghee. Then he should
smear Mahesvara with sandalpaste and sweet scents. Then, О
excellent king, he should adore with white, sweet-smelling flowers.
Those who have conquered their anger and adore (Siva) thus,
never go to the abode of Yama.
The belief that everyone owes the obligations of and has to repay the 'debt*
to parents or ancestors, to gods and to society is certainly noble. Dharma&stra
works specified SrSddha, performance of sacrifices etc. for this. But this
, text 'advises to take a bath in this Tirtha and wash off the debts.
V.iii.89.1-5 291
By adoring Kapilesvara, wise persons never see the terrible

hell of Asipatravana and the fierce Yamacull! (Oven of Yama).
After taking the holy bath in the meritorious Reva waters, the
devotee should feed auspicious Brahmanas, О descendant of Bharata,
and gratify them with the gifts of cows, garments, gingelly seeds,
umbrella and quilts. He is reborn as a pious king.
His splendour will be dazzling but he will not be terrible
(i.e. he will be quiescent). His sons will live long. He will speak
pleasing words. О son of Pandu, he will never face hosts of
enemies.
CHAPTER EIGHTYNINE
The Greatness of Piitikesvara Tirtha

#

1-5. Thereafter, О great king, a person should go to the
excellent Piitikesvara which is destructive of all sins. It is situ
ated on the southern bank of Narmada. It was installed by
Jambavan ta who sought the welfare of all the worlds.
There was a king named Prasenajit. The jewel from his1
chest was taken out, where a wound had been caused, which
had become foul and putrid. He performed a penance there
at the Tirtha and the wound healed.
The excellent Piitikesvara Linga was installed12 by him. О
most excellent one among the descendants of Bharata, the
man who devoutly takes his holy bath there attains all cher
ished desires after worshipping Paramesvara. О king, on the
eighth and the fourteenth days in the dark half of a month
and at all times, devotees should adore the Lord. They never
go to the abode of Yama.
1. Here the reading should have been ‘tasya’ and not ‘tasydm’ as it cannot
be construed in this context which refers to King Presenajit.
2. There appears some confusion of the author. According to BhP X.56.13-
14 a lion killed Prasenajit and took away the dazzling Syamantaka gem
from him; Jambavan killed the lion and took away the gem. Here Jambavan
is said to have taken the gem from the chest of Prasenajit; so it was
Prasenajit who was wounded and the wound was healed at this Tirtha. So
here Чела’ stands for Prasenajit and not Jambavan unless we imagine that
seeing the healing effect of the water of the Tirtha in the case of Prasenajit,
Jambavan installed the Linga.
292 Skanda Purana
CHAPTER NINETY
The Greatness of Jalasofi Tirtha

1-11. On the northern bank of Reva, there is an excellent
Tirtha dedicated to Vi?nu. It’s name Jalasayi is well-known all
over the earth.
After slaying DanavasJanardana went to sleep there. The discus
was also washed by the Discus-bearing Lord of Devas. By resorting
to the waters of Reva, Sudarsana became free from sins.
Yudhisthira said:
9 •
Do recount the details of the Cakratlrtha bowed to by groups

of sages, so also the inimitable prowess of Visnu as well as the
benefit accruing from Reva.

Well! Well! О highly intelligent Yudhisthira, you are indeed
one without any attachment (for worldly pleasures). The Tirtha
that has to be kept as a great secret has been created by the
Discus-bearing Lord himself. Hence I shall recount to you the
story that is destructive of sins.
Formerly there was a great Daitya well-known as Talamegha.1
All the Devas were conquered by him, О king. Their kingdom
was taken away. He claimed: M I am Vi?nu. There is no doubt
about it." He himself partook of the shares in the Yajnas. The
wealth of Dhanada was taken away. The elephant of Sakra was
snatched. The sinner coveted even Indrani and the excellent
horse of Sun-god.
О son of Kunti, afraid of Talamegha, Ravi, Rudras, Indra,
Yama, Skanda, Varuna, Fire-god, Wind-god, Lord Dhanesvara,
Vikpati (Brhaspati) and Mahesa became morose. They went to
Brahmaloka and met Pitamaha. The Suras beginning with Vaglsa
(Brhaspati) eulogized with various hymns of prayer: “Obei-
sance to the Lord carrying out the differentiation of the three
Gunas and thereafter acquiring differentiation.”
* * *
1. No such demon is known to Mbh, VR, and PE. This appears to be a new
|«gtend to glorify the Tfrtha.
V.iii.90.12-24 293
On seeing the Devas devoid of enthusiasm and pallid in

face, О king, the delighted Lord replied to the heaven-dwell
ers:
Brahma said:
12-24. Welcome unto the group of Suras. Why? Your earlier
brilliance has vanished? Your faces resemble the luminaries
under the painful influence of overhanging mist and fog? The
weapons of the Suras remain unmanifest due to the disappear
ance of their lustre. The Kulisa (thunderbolt) of the Slayer of
Vrtra appears as though its glory has been checked and mit
igated. Further, the noose in the hand of Pracetas (Varuna)
which used to be impossible to ward off to the enemies has
reduced to the helplessness of a serpent whose vigour and
vitality has been checked by a Mantra (magic spell).
The mental gloom of Kubera seems to proclaim his discom
fiture. Vayu (Wind) with controlled gait appears like a tree
with broken branches.
Though never-failing, Yama too, now goes on scratching the
ground with his staff devoid of its intrinsic brilliance, bringing
out the dimness of an extinguished firebrand.
How have these Adityas (Sun-gods) unfortunately have be-
come cool through the loss of their brilliance! They can be
seen at pleasure like those painted in a picture. So, tell me,
dear ones, why you have come here and what you seek from
me. What is the purpose of your visit, О Suras? Tell me
unhesitatingly. Only the creation of the worlds is vested in me.
The onus of guarding it lies in you.
Thereupon Vrtra’s Slayer nudged his Guru as though by

means of his thousand eyes that exhibited the lustre of a lotus-
pond gently wafted by mild wind.
Indeed he was the eye (the seer) on behalf of Indra. Though
he possessed only two eyes, they were more powerful than his
(Indra’s) thousand eyes. Vacaspati (Brhaspati) spoke thus to
the Lotus-seated Lord with hands joined in deference.
“O dear father, the mighty Talamegha born of your family,
harasses the Devas like a comet that has come up.
All the groups of the Devas are miserable on account of that
Danava. .Talamegha, the powerful Lord of the Daityas, tor-
294 Skanda Purina
ments all of us. Hence we have sought refuge in you. О Vidhi

(Brahma), be our shelter and resort.”
Thereupon the delighted Lord Brahma spoke these words
to them:
Brahma said:
25-35. О Suras, except Lord MSdhava, there is no one
among you who is on a par with that Talamegha. That Danava
cannot be controlled by me too.
Thereupon, О king, all the groups of the Suras with Virinci

(Brahma) as their leader started towards the Ocean of Milk.
Utterly miserable on account of that enemy, the Devas hur
riedly set off with a desire to see Kesava. After reaching the
Ocean of Milk, they eulogized Lord Jalasayin (i.e. Visnu).
The Devas said:

You are beginningless and the universe takes its origin from
you. You annihilate the universe but you yourself are endless.
The universe constitutes your form; otherwise you are form
less. Be victorious, О Lord adored by the Devas.
Be victorious, О Lord lying in the Ocean of Milk. Be victo
rious, О Lord who are always wooed by Lak$mi. Be victorious,
О son of DevakI, for the purpose of the- destruction of the
Danavas. Be victorious, О Lord having the conch and the club
in the hands. Be victorious, О Lord holding the discus.
On hearing this eulogy sung by the Devas, Jalasayin woke

up. He uttered sweet words with the majestic rumbling sound
of clouds: mO Brahma, why have I been awakened by your Suras
and Asuras (?), though they are themselves powerful.”
«
Brahma said:
О Кода, they have come to your abode due to their fright
of Talamegha. О Janardana, the sinner Talamegha cannot be
killed by anyone. Do kill that wicked fellow. Otherwise he will
not -die.
V.iii.90.36-45 295
0
Sri Krsna said:

• m 9
О Devas, return to your own abodes and take up the work

of your own subjects. I shall kill the evil-minded, mighty Talamegha.
But let the Devas tell me the place where that Danava stays.
The Devas said:

36-45. That Lord of Danavas dwells in the caves of Himalaya
surrounded by twenty-four thousand maidens and by innumer
able horses and chariots, О Krsna.
* ■ • ■
Actors1 (? warriors) are of various kinds there, О Hari, and

their qualities cannot be counted. The elephants are as huge
as mountains and the horses are comparable to elephants. The
mighty giant inspiring fear into the Devas stays there.
On hearing the words of those Devas who were extremely

agitated within, the Lord thought about Garuda, the destroyer
of multitudes of enemies.
The Lord wielding club and discus, took up the discus in the
hand. With his other hands Janardana held the bow, the pestle
and the plough12 and mounted the Lord of birds for the pur
pose of slaying the Danava.
At that time evil portents, terrible in form, began to occur
in the city of the Danava.
Jackals entered the middle of vultures along with pigeons.
Even when there was no wind blowing, his flagstaff fell down.
There was a fight between serpents and mice as well as lions
and elephants. Rivers deviated from their path and flowed with
a mixture of blood. Untimely and off-season flowers were seen
on the trees all round. Then the Lord of the universe reached
Himalaya, the Lord of mountains. In the vicinity of the city,
the conch, Paficajanya, was blown suddenly.
Due to that loud report, the Lord of Danavas became highly
infuriated. Then the mighty Talamegha spoke these words:
1. The reading should be em ended as Bhafah (чгт:), soldiers, as Napah, actors,

is irrelevant here.
2. A pestle and % plough as weapons o f war are associated with Balar&ma,
K m a 's e ld c r^ rb th e r. They are shown to be V iw u's weapons herel
296 Skanda Purina
*
Talamegha said:
46-55. О Dhundhumara, who is it that has unwittingly
fallen into the clutches of Death without being aware of my
power? О Dhundhumara, at my behest, go quickly, surrounded
by your own army; bind that professedly mighty one and bring
him to me forcibly.
Dhundhumara said:
Undoubtedly, I shall bring him whether he be a Sura, Yaksa
or Kinnara, even if he be fully equipped with multitude of
chariots, elephants, horses and foot-soldiers.
Thereupon the source of origin of the universe, the power

ful Lord, was seen seated on Garuda.
e »
“Let him be caught. Let him be caught.* The servants were

ordered thus by him. As they ran about in the four directions
all round, they were burned like locusts by Suparna (Garuda)
of fiery form.
Dhundhumara was hit hard with an arrow by Krsna. Struck
>
on his chest the sinful fellow fell on the chariot in a state

similar to that of the dead. Thereupon all the Danavas became
excited and raised a great cry.
Thereafter the infuriated Talamegha got into a chariot and
set out. О son of Kunti, he saw Kesava holding the conch,
discus and club.
Talamegha said:
О Krsna, these other Danavas who were killed by you in
battle are on a par with Hiranyakasipu. О Acyuta, they were
not manly enough.
After saying thus, О son of Kunti, the Danava discharged a

volley of arrows like a heavy downpour. Kesava cut and split
the arrows discharged by the Danava.
Garuda slew that part of the army that was indestructible by
the Suras and Asuras. Twice the number of his (Talamegha's)
arrows was discharged by Kr$na.
56-65. The Danava discharged twice the number further
V.iii.90.66-78 297
(increasing) two-fold. Krsna cut them off with arrows eight

times that number.
Thereupon an excellent Agneya (pertaining to Fire) arrow
was discharged by the angry Daitya. Kr$na discharged Varuqa
(pertaining to Varuna) and the Agneya missile was suppressed
by the Varuna. Talamegha then countered it by discharging
Vayavya (pertaining to the Wind). Hr$ikesa discharged Sarpa
(pertaining to the serpent) for suppressing the Vayavya. Nrsimha
(Krsna) discharged the Narasimha arrow, О son of Pandu.
On seeing the Narasimha, the highly powerful Talamegha
got down from the chariot quickly. He then seized a sword and
shield and said, mO Krsna, I shall send you along the terrible
path of Yama." Saying this, О son of Kunti, the Danava ap
proached Kesava.
The Daitya struck with his sword the club-wielding Janardana.
Delighted in his mind, Kesava caught hold of the tip of the
Mandala (Disc?) and struck Talamegha on his chest in the
course of that great battle. Thereupon the Daitya struck Hari
and Janardana struck the Daitya in that battle. On that Janardana
became all the more infuriated. О descendant of Bharata, he
then took up the never-failing discus and hurled it on the head
of Talamegha. His head rolled down. Mountains quaked. The
oceans became agitated, О son of Kunti, and rivers deviated
from their regular courses.
66-78. Then the Devas let down a shower of flowers on
Kesava (saying): “O Kesava, one who could not be killed by the
groups of Suras, has been killed by you!" Then the Devas became
normal and happy when Talamegha was felled down. О son of
Kunti, Janardana resorted to the banks of Narmada.
He considered Narmada, the Ocean of Milk itself. Accom
panied by Laksmi, Kr$na lay down on the serpent, Ananta, on
the northern bank of Narmada.
The terrific Cakra (discus) with the garlands of flames and
sparks fell into the waters of Narmada in the mortal world very
near Jalasayin.
Due to the contact with the waters of Narmada, it became
rid of sins that had teen acquired due to the killing of Talamegha,
О son of royal personage. The entire sin was immediately washed
off in Narmada waters, О descendant of Bharata.
Thereafter, О king, this Tirtha became well-known zsjalaiayi
298 Skanda Parana
Tirtha; some call it Kalaghanasana and others Cakra Tirtha. The

Tirtha on Narmada is very famous in Bharatavarsa.
May the power of that Tirtha be listened to, О king. Just as
Ananta is the most famous of all the serpents, Janardana of all
the Devas and Margasir$a of all the months, so also is Narmada
the most famous of all the rivers.
In the month of Margasirsa, on the eleventh day in the
bright half, a man devoid of lust and anger should, meditating
on Vi$nu, go to Jalesa.
One who takes a single meal at night and that too unsolic
ited, who observes fast, feeds Brahmanas and offers gifts to
them does not go to the abode of Yama.
Those people who are afraid of the world of Yama, О son
of Pandu, should visit the Lover of Sri lying on the couch of
the Serpent. He is encircled by cowherdesses, has resorted to
Yoganidra (Yogic slumber) and is Cosmic-formed. He is the
Lord of the universe and destroyer of the fear of worldly existence.
79-89. With great devotion, one should bathe the Lord
with honey, milk, ghee or with water mixed with sugar candy.
Those people bereft of jealousy who visit Janardana, the source
of origin of the universe, the deity as being bathed, go to the
greatest world bowed to by Suras and Asuras.
A lamp should be lighted with ghee or with gingelly oil. The
devotees should keep awake at night before the Lord, keeping
themselves free from envious tendencies. О excellent king,
with devotion they should listen to the story of Vi$iiu. There
is no doubt that sins like that of Brahmana-slaughter perish.
If the men circumambulate the preceptor of the universe,
Jalasayin, it is as good as if the earth consisting of the seven
continents is circumambulated.
When the night dawns, with purity a person should propi
tiate the Pitrs with the libations of water. О son of Pandu, the
men should perform Sraddha there through well-qualified
Brahmanas always devoted to their own wives, quiescent and
avoiding other men’s wives. They should regularly recite Vedic
passages. They should be auspicious and be strictly engaged in
their own duties and rites. They must regularly perform Yajftas
everyday. They must perform Sandhya rites twice a day. If one
wishes for one’s welfare, one should perform Sraddha with
great faith.
V.iii.90.90-101 299
Those men are blessed in the mortal world, who, worthy of

being saluted on the earth, always abide resorting to the lotus
like feet of Hari. Those who visit Jalasayin, the leader of Suras,
directly, those who perform holy rites, such as fortnightly fast;
Paraka Vrata, the splendid Candrayana rites, the terrible monthly
fast, eating only once in six days and the Pancama Vrata, at
that Tlrtha, shall get the everlasting goal.

90-101. Henceforth I shall explain the benefit of Tiladhenu1
(a cow made of gingelly seeds), the procedure thereof, the
time and the auspicious benefit of the gift.
This meritorious anecdote was formerly heard from Sage
Dvaipayana by Narada and others on various occasions at the
site of the holy Naimisa^
This is highly conducive to longevity and auspiciousness. It
augments glory. A wise man who narrates this to Brahmanas
attains infinite benefit.
A cow, a house, a quilt, women etc. should not be gifted to
many (i.e. more than one): On a gift being divided (among
many) (vibhaktadaksinah?) these do not attain (go back to) the
donor.
One of these should be given, О Yudhisthira. If it is distrib
uted among many, it will be subjected to sale and shall burn
down the family (of the donor) upto the seventh generation.
Gingelly seeds are of various colours—some are white, some
black and some resembling cow’s urine. A person should make
a cow and its calf with all these diverse kinds of gingelly seeds.
The cow should be made of four Dronas (a measure of
quantity of approximately 60 or SO Kgs) of the gingelly seeds
as much of each colour as are available. The calf should be
made of one Drona of gingelly seeds or more if desired.
The cow of gingelly seeds can be made by the measure or
weight current in the particular region and doing so a devotee
attains everlasting benefit.
It should be placed comfortably on a dean ground strewn
with flowers, incense and raw rice-grains. Two Ratnas ’(jewels)
1. This topic is not directly related to this Tfrtha. It is probably an interpo

lation out o f co n tex t
300 Skanda Parana
»
should be placed in the ears and two lamps in the eyes. A piece
of sandal should be placed in the chest and gold at the navel.
Honey and ghee should be given above and mustard seeds will
constitute the hairs. A blanket should be thrown on the back
and honey and ghee on the hips. Yavasa (fodder), milk-pud-
ding and ghee along with honey also are to be given.
The horns are bedecked with gold and the hoofs with silver.
The tail is also bedecked in gold. Ratnas are placed on the back.
A brass vessel as one intended for milking should be given.
102-111. Tiladhenu purifies from all the following sins: those
committed in the childhood; those unwittingly committed; ver
bal ones; physical ones; mental ones; the sins of spitting into
water, crossing over a threshing rod, carnally approaching a
Vrsall, the wife of the preceptor, a virgin etc.; stealing gold;
and imbibing liquor. Other sins too are quelled.
After dbserving fast for a day and a night, the devotee should
gift it in accordance with the injunctions.
The various obstacles in the path towards the abode of Yama
are easily countered by this gift: for example, the river Vaitarani
in the terrible city of Yama; the sandy expanse, the iron pieces,
the rocky region etc. where a sinner is roasted and fried; the
hell Avici, the Yamala mountains, where there are steel-beaked
crows and terrible hounds; the hell Asipatravana where there
is the Kutasalmal! etc. The devotee shall easily cross over these
and proceed towards the abode of Dharmaraja. О descendant
of Bharata, on seeing him, Dharmaraja speaks pleasing and
wholesome words: "There is an excellent, befitting Vimana
(aerial chariot) embellished with gems and jewels. О excellent
man, get into it and attain the greatest goal.** Do not give this
to a clever soldier; do not give it to a mere priest; do not give
it to a squint-eyed one or an ugly one, one deficient in limbs
and one who lives on shrines. Do not give it to a Brahmana
not familiar with the Vedas, nor to one who sells everything,
one who is treacherous towards friends, one who is ungrateful,
and one devoid of Mantras.
112-117. It should be given to one who has mastered the
Vedanta, to a Srotriya having a large family. It should be given
to a son of a master of Vedanta, to a householder, to a Brahmana
of handsome features in all limbs, one of good conduct and
pleasing words.
V.iii.91.1-9 301
The full-moon days of Magha, Karttika, Vaisakha, Margasirsa,

Asadha and Caitra are good for the gift. The Ayana (transit of
the Sun), Visuva (equinox), Vyatlpata, at all times on the holy
occasion of Sadaslti etc. and the holy period/moment of Hasticchaya
(also are good).
Thus the Kalpa of Tiladhenu has been recounted to you by
me.
They go to the world of Visnu after placing the foot on
Yama. After the extinction of life, they go undoubtedly to the
world of Visnu. They break through the solar zone and go. No
hesitation need be entertained.
Thus the benefit of Cakratlrtha has been entirely recounted
to you, О king. On hearing this devoutly, a man is rid of all
sins.
CHAPTER NINETYONE
The Greatness of Candaditya Tirtha

*

1-9. Thereafter, О king, one should go to the highly splendid
Tirtha called Candaditya. О excellent king, it was established
by Canda and Munda.
/ • • • i
Formerly there were two great and terrible Daityas named

Canda and Munda. Resorting to the banks of Narmada, they
performed very severe penance.
They meditated on Lord Bhaskara (Sun-god), the destroyer
of darkness in all the three worlds. Pleased with their penance,
the Thousand-rayed Lord said: "Excellent! Excellent! Request
for a boon, О heroes, as you wish, whatever has been desired
by your mind.”
Сапфа and Munda said:

О Divakara, we should be invincible to all the Devas. We
should be mentally very alert. At all times, we should be be
yond the reach of all the ailments.
302 Skanda Parana
m
“Let it be so”, said Bhaskara, the stealer of waters. After

saying so, Bhanu (Sun-god) vanished. With great devotion Bhaskara
was installed there by them. One should go there for the fulfilment
of oneself. There one should propitiate by means of libations
etc., Girvanas (Devas), human beings and the Pitrs. He shall
stay in the world of Bhaskara for a period of a day of Virinci
(Brahma), О king.
He should light a lamp on the sixth lunar day, О king. He
is liberated from all sins. He goes to the city of Ravi (Sun-god).
He who listens to the origin of Candabhanu (i.e. Bhanu
installed by СапфО, О leading scion of the family of Bharata,
shall be always victorious. He shall be free from mental suffer
ing and physical ailment.
CHAPTER NINETYTWO
The Greatness of Yamahasya Tirtha

*

1-5. Thereafter, one should go to the excellent Yamahasya
Tirtha which dispels all sins. It is situated on the banks of
Narmada.
Yudhif(hira said:
О eminent Brahmana, how did this Yamahasya come into
existence on the earth? Narrate this entirely to me. I have got
great curiosity about it.
Sri Markan4eya said:

Weill Weill О highly intelligent one 11 have been pertinently
asked, О prince. Formerly your father (Yama/Dharma) came
to the sacred Narmada for taking his holy bath. Just as a cloth
washed by a washerman becomes free from impurities, so also,
О Yudhtyfhira, Dharmarija (Yama) became free from impuri
ties. On seeing his body devoid of impurities, he was surprised
and he laughingly said:
V.iii.92.6-24 SOS
Yama said:
6-18. How do men loaded with sins come to my city? Merely
through a single holy bath in Reva, the position in the world
of Vi$nu is obtained.
Those who are physically fit but do not visit the auspicious
Reva of meritorious waters, should be known as persons con
genitally blind or on a par with dead and lame men.
О king, it is for this reason that the chastiser of the worlds

laughed: Those who are physically fit, yet do not visit the river
Reva of meritorious waters!
Yama installed the Lord there and went to heaven. О king,
a devotee who has conquered anger and sense-organs should
devoutly observe fast, particularly on the fourteenth lunar day
in the dark half of the month of Asvina. He shall be liberated
from all the sins.
He should keep awake at night and light the lamp of the
Lord with ghee, О great king. Listen to the benefit thereof.
He is redeemed of all sins such as those resulting from
carnally approaching a prohibited woman, from eating prohib
ited foodstuffs and from drinking prohibited beverages.
The sin that results from riding what should not be ridden
and by milking what should not be milked, is dispelled merely
by the holy ablution. Thus all types of sins do perish.
That man never sees the world of Yama. О king, this is the
greatest secret of the Pitrs on the Earth.
Undoubtedly, to those who make gift at Yamahasya every
thing becomes everlasting. A devotee should subdue anger and
adore Brahmanas on a new-moon day by means of various gifts
such as gold, plot of land, gingelly seeds, skin of a black an
telope, cow of gingelly seeds etc.
Those who gift in accordance with what is laid down in the
scriptures, a horse, an elephant along with ploughshare, a girl,
a cow, a buffalo that yields good quantity of milk etc. do not
go to the world of Yama.
19-24. Yama becomes delighted at every birth, О Yudhi$thira.
Buffalo is the vehicle of Yama and buffaloes are the mothers
of his vehicle, buffalo. Certainly Yama becomes pleased as a
result of their' gift.
Even if one is surrounded by sins, one does not go to Yama.
For this reason the gift of a buffalo here is excellent. Water

should be sprinkled on its horns. The buffalo should be cov
ered with a smoke-coloured cloth. Hoofs should be made of
iron and copper (red cloth?) should be placed on the back.
On the east there shall be a hillock of salt; on the south-east
there shall be a mountain of jaggery. Cotton constitutes the
portion of the south; butter on the south-west; seven food-
grains on the west. Rice grains should be placed on the north
west. Gold is placed on the northern side and ghee on the
north-east. These things should be offered uttering “May Yamaraja
be pleased with me.”
25-30. Before the Brahmana, one shall utter these words:
“Yama’s world is highly frightening. Asipatravana is terrible.
YamacullI is extremely terrifying. VaitaranI is horrible. Kumbhlpaka
causes terror. Kalasutra is extremely terrifying. So also the
Yamala mountains, Krakaca (scissors), Tailayantra (oil-extract
ing machine), the hounds, the vultures are hideous. Nirucchvasa
is highly noisy, Raurava is excessively terrible. О excellent Brahmana,
we hear that all these are present in the world of Yama. With
your favour and by the power of this Tirtha, let them be gentle.
By the power of this Dana and with the favour of Yamaraja,
may I not go to Naraka in any birth whatsoever.**
Men who listen to this account of Yamahasya shall be rid of
sins. They will not see the abode of Yama.
V.iii.93.1-10 305
CHAPTER NINETYTHREE
The Greatness of Kalhodl Tirtha

Ф

1-10. Thereafter, one should go to the excellent Kalhodl
Tirtha which is well-known all over Bharata as destroyer of the
sins of (even) Ganga.
It is difficult of access to men, О son of Kunti, and is situated
on the banks of Reva for the sake of destruction of the sins
of living beings like the Usara1 (arid) Puskara. “That is the
Tirtha. This is meritorious.” These are the words of the Trident
bearing Lord.
Ganga came there in the form of a cow for the purpose of
holy ablution. Hence it became well-known as the excellent
Kalhodl Tirtha.
Three nights should be spent there around a full-moon day,
О Yudhisthira. If a person eschews Rajas and Tamas Gun as as
well as anger, hypocrisy and jealousy, О son of Kunti, the
benefit of salvation is obtained by him.
The devotee shall bathe the Lord three times a day on all
the three days. The milk should be that of a cow and the cow
should have its calf alive. The milk is to be kept in a copper
vessel. Honey should be mixed therewith.
Uttering uom namah snsivdya” (Om, obeisance to Lord Siva),
the deity is to be bathed. He goes to heaven surrounded by
celestial damsels.
The person should duly take his holy ablution and offer
Dana on behalf of the departed ones. He should make gift of
a white cow to a Brahmana of great cleanliness who is always
devoted to his wife. He should say, “May my grandfathers be
pleased.”
The devotee should adopt Sattvika qualities. The cow shall
be accompanied by her calf and should be covered with a cloth
and placed on gold. Such a donor shall attain the world of
Sambhu.
1. Dfara seems to be a special name of the sacred places, such as Repuka

T irtha (Panjab), Sukara, Kasi, Kalifljara, Mah&k&la (Ujjain). According to
Padna Purana they are nine in all. (De 102)
306 Skanda Parana
w
CHAPTER NINETYFOUR
The Greatness of Nandikesvara Tirtha

0

1-4. Beyond that itself, О king, one should go to the aus
picious Nanditlrtha that is destructive of all sins of men. It was
formerly created by Nandin.
It accords salvation to creatures overwhelmed by masses of
sins. It is on the banks of Narmada. A devotee should observe
fast for a day and a night, О Yudhisthira, there at Nandinatha.
He should adore Nandikesvara with the full complement of
the five Upacaras. О son of Dharma, he should gift gems to
Brahmanas.
»
He should then go to the greatest place where the Pinaka-

bearing Lord resides. He will be endowed with all types of
comforts and ease and will rejoice along with celestial damsels.
CHAPTER NINETYFIVE
The Greatness of Narayana Tirtha

0

1-10. Thereafter, one should go to the excellent Badaryasrama,
О great king. It has been formerly mentioned by Sambhu as
the most meritorious and excellent Tirtha of all Tirthas.
Kiri tin (i.e. Arjuna), your brother, also called Phalguna,
became a Siddha there for the sake of the descendants of
Bharata. Know that he is Nara with divine features.
Both of them, Nara and Narayana came to the banks of
Narmada. Knowledge is attained only by him who is devoted
to Janardana.
One who is impartial towards all beings, mobile as well as
immobile, Brahmana as well as Canâla, gets the favour of
Janardana. He is pleased with him.
О son of Kunti, see the identity between me and other
Atmans. There never is any difference. The Badarikasrama
penanfe-grove has been made by Nara and Narayana.
V .iii.95.11-21 307
For the purpose of blessing the worlds, Sankara was installed

there. The Linga installed by the triad of deities opens the
path to heaven and then to salvation.
After going there, a devotee should remain clean and ob
serve fast for a night. Eschewing Rajas and Tamas, he should
adopt Sattvika attitude. At night he should keep awake. The
festival days are the eighth day in the month of Madhu and
the fourteenth day of either half. Particularly that of Asvina
month has been spoken to you, О son of Pandu. With great
devotion he should bathe the Bull-emblemed Lord with milk
along with honey. This mixed with curds and sugar-candy to
which ghee is added, is the holy Pancamrta with which the
Lord is to be bathed.
11-21. If a devotee perceives Siva being bathed duly, and
he has devotion and absence of envy, his residence is near Siva
in the world of Sakra. There is no doubt at all.
If obeisance is made to the Trident-bearing Lord even in
sincerely, it shall act as the unraveller of the bondage of the
worldly existence.
If the practice of reciting the Mantra uorh namah sivdya” is
stabilised by the devotee, it is as good as everything is studied
and heard and performed by him.
The devotee with sense-organs subdued should take one
meal a day and devoutly bathe the Lord. О son of Kunti, I shall
mention a bit of the benefit he is sure to attain.
Though afflicted by old age I shall speak out of my affection
for you. They pierce the solar zone and enter the greatest
place (supreme position).
He and people like him become full of all happiness in the
world. The fact that they are the abodes of pious rites shall be
a surprise to the kinsmen. О Lord of the earth, they are en
dowed with the fulfilment of all desires on the earth.
The devotee shall perform Sraddha there itself with the
mixture of the waters of Narmada through well qualified Brahman as
of noble birth and mastery over the Vedas, who are of hand
some features and good conduct, who are virtuous^ and de
voted to their own wives, who have been born in the Aryadesa,
who are adepts and possess excellent physical forms.
The offering of the balls of rice should be done when the
Sun is in the last Muhurta of the day, if the person wishes for
the greatest world of the Pitrs, О son of Dharma.
308 Skanda Parana
A person should cautiously avoid those Brahmanas who are

squint-eyed, wicked and hypocritical, who are ruthless men,
eunuchs and those who slander Brahmanas. One shall avoid
these Brahmaiias if one wishes for one's welfare.
22-28. Hence with all efforts one should resort to a de
serving, well-qualified Brahmana. He shall then redeem the
departed ones from hells, the chief whereof is Kumbhlpaka.
Thus there shall be salvation of all the Pitrs, О Prince. Uttering
"May my Pitamaha be pleased” the devotee should give gold
to Brahmarias.
To them he should give cooked rice, and garments with
devotion. He should give a cow, bullock, land and an umbrella,
all of good qualities. That man attains Svarga. So said Lord
Sankara.
One who gives up his life through fire, water or starvation
shall go to Siva's palace.
On the banks of Naranarayani or in DevadronI, О king, one
should perform holy rites. He dwells in the presence of Isvara
as long as fourteen Indras complete their reign. Slipping down
again from heaven he becomes a powerful king endowed with
all prosperity and good qualities and alert in protecting the
subjects. Then he remembers that Tirtha and comes back to
the same Tirtha.
CHAPTER NINETYSIX
The Greatness of Kotisyara Tirtha

0

1-6. Thereafter, О great king, one Should go to the great
Ko(Isvara Tirtha where, О descendant of Kuru, a crore of sages
came there for the sake of the welfare of Kf$nadvaipayana.
The eminent sages took counsel with all the Brahmanas who
recited auspicious Vedic passages. Sankara, the cause of the
destruction of bondage, was installed there. The Lord causes
severance from the worldly existence (Samsara) and destroys
the distress of all living beings.
V.iii.97.1-8 509
It is called Kotfsvara on the earth, О prince. One who bathes

the Lord devoutly, on a full-moon day, especially of the month
of Sravana, О Yudhifthira, after offering libations of water and
balls of rice to the manes in accordance with the injunctions
will give everlasting satisfaction to the Pitrs until the annihi
lation of all living beings.
This is the greatest secret of the Pitrs that have resorted to
the banks o f Reva. It accords salvation to all creatures. It has
been created by the excellent sages.
CHAPTER NINETYSEVEN
*
The Greatness o f Vydsa Tirtha

0
S n Mqrkandeya said:
1-8. Thereafter, a person should go to the excellent
Vyasatirtha, О king. It is rarely accessible to men. It is meri
torious and is stationed in the air-space between heaven and
earth.
Yudhitfhira said:
Why is that Vyasatirtha well-established in the atmosphere?
Recount this succinctly. Do avoid verbose details.
S n Mdrkandeya said:
Well! Well, О mighty-armed one! You are a favourite with
good men and pious too. You are engaged in your own duties,
О son of Kunti, and you have respect and interest in pilgrim
age.
Vy&satirthaîs^well-nigh inaccessible to all the creatures, О
king. Afflicted by old age, О prince, I have become incapable.
Having lost alertness, my mind is out of tune and devoid of
the power of recollection. This great secret Tirtha has not
been divulged to anyone by me.
Kali cannot enter that region, О great king, because it is the
place of rest of VHâ-1* came to be established in the atmosphere
due to the activity of Revi.
Even Viriflci is incapable of glorifying adequately the good

points of Reva. How can I then know the excellent greatness
of Rev&? #
Hence I recount a bit of (the greatness) of Vyasatirtha.
Here there is direct, convincing evidence seen in the Kali age.
9-17. No bird crosses beyond the terrible trident. О prince,
I shall succinctly mention its region.
Formerly there was, О king, an honoured sage named Parasara.
A fierce penance of great benefit was performed by him in the
waters of Ganga.1
He entered the waters of Ganga and stayed therein restrain
ing his breath. When the twelfth year was complete, he came
out from within the water.
Seeking alms he roamed about in the village. In a certain
place he saw a boat in which he saw an extremely charming
woman too.
On seeing her he became overwhelmed with love and so
spoke to her sweetly: uO lady seated in the boat, you agitate
my mind. О fawn-eyed one, on the banks of the river who may
you be? Take me to the other bank."
On being asked thus by him, she bowed down to the emi
nent sage. On seeinfg him infatuated with love, she told about
herself:
MI am a slave in a household of fishermen. I am a virgin, О
excellent Brahmaâ. О venerable one, I have been directed by
my master to look after the boat. It behoves you to know that
the entire fact concerning me has been revealed to you.”
On being told thus by her, he meditated for a short while
and spoke thus:
Parasara said:
18-28. О fair lady, by my knowledge (insight) I know your
nativity. You are not the daughter of a fisherman. О beautiful
woman, you are the daughter of a king.812*
1. W 10 if describe the story o f VySsa’s birth from P arb ara and Satyavati. The
story is the same as in Mbh, Adi 63.5M 5.
2. W 18-49 describe how Satyavati, though a daughter o f Ring Vasu (called
U paricara Vasu in M bh), was born o f a fish as th trtn b e o f Vasu *s semen
f i # b the river while it was being carried to his queen. This story is the
tfffff as in Mbh, Adi. 65.70-8S.
V.iii.97.29-35 311
The girl said: a
0 Brahmana, who is my father? Let it be mentioned. In

whose womb was I born? In which family was I born? How did
it happen that I became known as the daughter of a fisher
man?
Pardsara said:
1 shall narrate everything that has been asked by you. There
was a king named Vasu who was an ornament unto the lunar
race.
He was the overlord of Jambudvlpa, О fair lady, and he
heightened terror in the minds of the enemies. He had seven
hundred wives and a thousand sons. He righteously protected
the people and he was honoured always like a god. Mlecchas
(Barbarians), the residents of Kslradvipa, did not recognize his
suzerainty.
Accompanied by his sons and attendants noted for their
valour, he went beyond the ocean in order to exterminate
them. The battle with Vasu was started by the Mlecchas. О
fawn-eyed one, the entire host of Mlecchas was overpowered
by Vasu and made to pay tribute. The whole host inclusive of
the sons, vehicles and army was subdued. The chief of his
queens was your mother, О fawn-eyed one.
While the king was away, she had her monthly course. Usually
the emotion of love in women is inordinate at all times. Espe
cially during the days of menses, they are pierced by the arrows
of the god of Love.
On being tormented by the god of Love that splendid-eyed
lady thought, T shall send a messenger to King Vasu now.’ The
messenger was called and instructed “O messenger, go imme
diately to the king."
The Messenger said:

29-S5. King Vasu, the chastiser of enemies, has gone to
the other shore. О splendid lady, without boats it is impossible
to go there. All the boats are taken to the other shore.
m
The love-lorn queen became all the more upset at the words
of the messenger. Her companion told hen "Why are you worried?
S12 Skanda Parana
May your own letter expressing your state of mind correctly,

be sent through a courier parrot. О beautiful lady, birds do go
across the sea.”
At the words of her companion the queen regained peace
(of mind), О king. A scribe was instructed: “At my behest write
the letter: ‘O King Vasu, it is impossible for Satyabhama to
continue to live without you. The days of menses have started
already.* О scribe, do write the letter.** When the letter was
duly written on a Bhurja leaf by the scribe, the parrot kept in
a cage was immediately brought near.
Satyabhama said:
36-47. Take this letter and go quickly to the presence of
King Vasu.
Parasara continued:
The bird bowed down, took up the excellent letter, flew up
into the sky, О king, and went through the firmament. Soon
the bird reached the vicinity of King Vasu.
When the letter was dropped down by the parrot, the king
took it with his hand and understood that it was sent by Satyabhama.
Thinking over the purport of the letter, the king squeezed out
his never-failing semen virile and put it in a tube. He entrusted
it along with a letter in reply stating, “Go to the queen." The
bird took the tube of semen, bowed down to the king, and flew
away. The parrot was flying over the sea when it was spotted
by a hawk.
Thinking that the parrot had some meat with it the falcon
attacked it. It was pecked with the beak and killed by the
vulture, О descendant of Bharata. When the parrot swooned
the semen virile fell into the waters of the sea. The semen
virile of King Vasu was swallowed by a fish. A girl appeared
within the womb of the fish, О beautiful lady.
That fish was caught by fishermen who brought it home.
When the fish was cut open, О excellent girl, you were seen
there resembling the Moon in lustre and having the dazzling
brilliance of the Sun. On seeing you all the fishermen on the
bankp pf GaAga became delighted.
the delighted people went to the abode of the chief of
V.iii.97.48-64 S13
the fishermen and said: T h e re is a jewel of a girl whom you

do take. She is highly brilliant.” As he had no issue he adopted
the fawn-eyed maiden. He said to his wife, "O fair lady of fawn-
eyes, bring up this girl.”
*

48*56. Then she (the girl with the boat) reflected upon
the words, of Parasara and said: “Well, О dear Brahniana, there
is the odour of fish emanating from me.” After saying this, О
king, she was willing to surrender herself.
Thereupon, the girl was rendered divinely fragrant by the
sage by means of his Yogic power. By the same power, he
enkindled fire and circumambulated it and duly married her
out of love.
Then the sage began to touch the erotic centres of the girl
in the boat itself. On coming to know that the Brahmana was
eager to make love, she became afraid, О son of Dharma. She
laughingly told him: mO Lord, О wise one, in the presence of
the public you are on the verge of doing what the rustic people
are accustomed to do. How is it that you are not ashamed!"
The sage then meditated for a short while and remembered
the Tamasi Maya in his hearty The dark Maya arrived and the
entire world of mobile and immobile beings was enveloped by
her.
The girl was dismayed thereby but was highly humoured.
The happiness of being jUth a woman was attained by the sage
who had been tormented by the compulsion of celibacy for
long and he sported about diverting himself.
The girl was afflicted by the burden of conception instandy
and she quickly delivered a boy holding a staff and having
matted hairs. He was quiescent and held a waterpot too. A
girdle embellished his waist. There was an upper cloth over his
shoulder. (Apparendy,) he was unafflicted by Vi?nu’s Maya.
57-64. On seeing that boy of her own family, О son of
KuntI, the maiden became suspicious and nervous. Tremblingly
she sought refuge in the sage saying: “O excellent sage, save,
save my son, the wonderful son with a loin cloth and excellent
girdle, holding a staff, having matted hairs and embellished
with an upper cloth.”
314 Skanda Purina
a
Pardsara said:
Do not be afraid. Even when your son is born you will still
be a virgin and you will be known by the паше Yojanagandha
(one whose fragrance reaches a Yojana) and Satyavati.
A king named Santanu will be your husband. You will be his
chief queen and a crest-jewel of the lunar race.
Go back, О blameless lady, to your resort and remain there
as before. Do not be sad. Here you have seen the power of my
knowledge.
[Sri Markandeya continued:]

After saying this, the Brahmana went away. The maiden
approached her son. He humbly bowed down and prostrated
with great devotion to his mother and said:
mO mother, I may be forgiven for what I am going to say.
Be pleased with me. О my mother, I will make efforts at the
propitiation of the Lord.”
Upset at the words of her son she spoke these words:
Yojanagandha said:
65-76. О dear son, do not go away now abandoning me,
your sinless mother. Due to separation from you, there is no
doubt, I will die soon.
No one is more affectionate than a son, no greater kinsman
than a brother, no greater pious activity than truthfulness, and
no greater sin than falsehood.
In spite of your childhood, dear son, you will be my support.
I have no husband; (and if you go) I will have no son. See the
mockery of Karmas.
Vydsa said:
Do not be vexed within. What is uttered by me is the truth.
О divine lady, at the time of any danger I may be rememberecf
for the accomplishment of a task. I shall redeem you from
danger. My haughty reply may be pardoned.1
1. Cf. Mbh, Adi 63. 84-85

V.iii.97.77-85 315

A fter saying thus, Vyasa w ent away. T h at m aiden too w ent
hom e. At the close o f T retayuga an d th e beginning o f Dvapara,
О king, th e son o f Parasara was in a p red icam en t in th e m iddle
o f a forest. T h e Devas with Sakra as th e lead er th o u g h t ab o u t
Vyasa (i.e. ab o u t his consecration etc.). It was told by N arada
him self: “H e (Vyasa) is the son o f Parasara. H e was b o rn o f a
d a u g h te r o f a fisherm an on th e bank o f Ganga. H e is endow ed
with (spiritual) know ledge." T h en at th e instance o f N arada,
th e ex cellen t Suras too cam e th ere. Rama, Pitam aha an d Sakra
w ere su rro u n d e d by groups o f sages. Seats were offered to all
separately. T hey said. “Excellent! E xcellent!”
G arb h ad h an a (th e rite o f conception) and o th e r consecra-
tory rites o f the boy were perform ed by Pitam aha (god B rahm a).
H e was n am ed Dvaipayana because he was born in an island.
H e was called Parasarya because h e was born o f Parasara. Since
h e was a p a rt o f Krsna, he was nam ed Kr$na. H e would be
arran g in g th e Vedic texts, H ence (he is nam ed) Vyasa.
H e was given th e sacred ablution by Virinci an d blessed
again a n d again by th e groups o f sages. “You are Vyasa in all
th e worlds." A fter saying thus th e Devas w ent away.
Pilgrim age was begun by Kr$na Dvaipayana.
77-85. H e took bath in Ganga. K edara and Pu$kara were
visited by him . So also Gaya, Naimiga, Kuruk?etra an d Sarasvatl.
H e visited M ahakala at Ujjayini an d Som anatha at Prabh&saka.
T h e g re a t sage took his holy ablution everywhere on th e earth
g irt by th e ocean.
U ltim ately he reach ed th e im m ortal, splendid N arm ada th a t
o rig in a te d from R u d ra’s person. O n seeing N arm ada, h e be
cam e glad an d o b tain ed peace o f m ind.
H e p erfo rm ed an elaborate p en an ce after resorting to the
banks o f N arm ada; In sum m er h e stood in the m idst o f five
fires; in rainy season h e lay o n bare ground; in H em an ta (early
winter) he stood wearing wet cloth and meditated upon Mahesvara.
H e m ed ita te d o n Param esvara abiding in the lotus o f his
h e a rt. H e m ed ita te d u p o n th e splendid bestow er o f boons, th e
L o rd wl}o is th e cause o f creation an d is indivisible. Engrossr
e d in m ed itatio n h e w orshipped th e Siddhesvara Lihga every-
316 Skanda Parana
Due to the adoration o f Siddhesvara Linga, and the power

of Dhyanayoga, Sankara became directly visible to Kr?i}advaipayana.
Isvara said:
О d ear one, I am pleased with you. Choose a splendid boon.
Vydsa said:
О Lord, if you are pleased, if a boon has to be given to me,
th en (I ask) you will becom e directly visible on the banks o f
N arm ada. Let me be the knower of the past and the future,
О C onsort o f Uma, with your favour.
Itvara said:
86-96. Let it be so in your case, d ear son, undoubtedly
with my favour. I have been captivated by your devotion. I shall
be visible on the banks o f N arm ada by a half o f one-thou
sandth p art in your herm itage.

After saying so the Lord w ent to the excellent Kailasa m oun
tain.
Kr$nadvaipayana duly took a wife1 and he protected his wife
in accordance with the injunctions in the scriptures. T he son
o f Parasara who had no son before begot a son. He was n o u r
ished an d b ro u g h t u p by all the Devas, the leaders o f whom
were Virifici and Indra.
At the time o f the birth o f the son Vasiftha and o th er em inent
sages cam e th ere; So also those led by Parasara, in the course
o f th eir pilgrim age. M anu, Atri, Vi$nu, H arita, Yajftavalkya,
Usanas, Ahgiras, Yama, Apastamba, Saihvarta, Katyayana, Brhaspati
and thousands, h u n d red thousands and h u n d red crores o f sages
o f estim able conduct cam e with th eir disciples an d cam ped on
the banks o f N arm adi.
1. But Mbfc does n o t m ention VySsa's m arriage. It was at the sight o f the
celestial lady GhrtScI that VySys had emission o f semen and $uka was bom .
(Ш & 324. 4-10)
V.iii.97.97-112 317
All came to the splendid herm itage ofV yisa with great pleasure,
0 king. O n seeing th e e m in e n t B rahm an as, h e stood u p by way
o f w elcom ing them . At th e o u tset h e bowed down to th e fe e t
o f his fa th e r and th en to all th e o th ers duly. H e gave th em
seats with devotion and th en offered Pddya an d Arghya. A fter
keeping th e palm s jo in e d to g eth er in d eferen ce he spoke these
words:
“T h ere is no doubt. I have been elevated (to a higher position)
by th e conversation an d adoration o f all o f you. W ith g reat
p leasure, I shall offer you all th e vegetables an d fruits available
in th e fo rest.”
97-102. H e bowed to them severally an d invited all o f them .
O n seeing the sage Kr$i)advaipayana hum bly bowing down,
they blessed him with b enedictions for success and looked at
o n e a n o th e r. All o f them th en looked at Parasara.
T h e e m in e n t sages said to him , “O dear one, reply suitably
to K r$nadvaipayana.” O n being told thus by all o f them , the
venerable Parasara spoke to his son Vyasa about what was decided
by th e sages to be done.
Sri Parasara said:

T h e sages do n o t wish to partake o f your hospitality on the
southern bank lest it should cause a break in their Vrata. Particularly
they wish to partake o f food in a &raddha.
Vyasa said:
I shall d o w hat you say. Kindly stay h ere for a sh o rt while.
1 shall p ro p itiate the River an d p erform th e excellent rite .1
[Sri Markarufeya continued:]

A fter saying this an d rem ain in g p u re, he reso rted to the
b an k o f N arm ada. H e recited th e following prayer prom ptly.
K now .it, О king.
103-112. “Be victorious, О venerable goddess. O beisance to
you, О bestow er o f boons. Be victorious, О destroyer o f sins
1. T he m iracle Щ change in the course o f N arm adi is found only in this

P u rto e .
318 Skanda Pwrana■
and bestow er o f many benefits. Be victorious, О you who hold

the skulls o f Sum bha an d Nisum bha. I bow down to you, О
destroyer o f the distress o f Devas and hum an beings.
Be victorious, О divine form having th e m oon an d the sun
as eyes. Be victorious, О excellent one o f divine form with the
face em bellished by Fire-god. Be victorious, О great one sub
m erged in Bhairava's body. Be victorious, О divine form drying
u p the blood o f A ndhaka.
Be victorious, О suppressor o f M ahisa (dem on in the form
o f a buffalo) with trid e n t in th e hand. Be victorious, О de
stroyer o f th e sins o f the en tire world. Be victorious, О goddess
bowed down to by Rama and Pitam aha. Be victorious, О divine
form bowed down to by the heads o f Bhaskara an d Sakra.
Be victorious, О divine lady eulogized by Sanm ukha and Is a ,.
the arm ed one. Be victorious, О divine river flowing towards
the ocean, О divine one eulogized by Sam bhu. Be victorious,
О destroyer o f misery and poverty. Be victorious, О divine
form causing increase o f sons and wives.
Be victorious, О goddess adopting all bodies. Be victorious,
О guide u n to Naka (heaven), О destroyer of misery. Be vic
torious, О destroyer o f ailm ents, О cause o f salvation. Be vic
torious, О bestow er o f all desired things, О m ost excellent one
am ong those who have achieved spiritual p erfectio n .”

Vyasa will be pleased an d so also the Bull-vehicled L ord with
one who reads in the presence o f Siva this prayer com posed
by Vyasa, o r in the house with p u re feelings devoid o f lust and
anger. T h e divine river N arm ada will also be pleased. She is
th e destroyer o f all sins.
T hose on th e earth by whom N arm ada is eulogized will never
com e w ithin th e sight o f Yama.
“O goddess, in the m atter o f glorifying your good qualities,
even P itam aha will be a t a loss. О N arm ada, even Vakpati
(Brhaspati) does n o t know how to eulogize your form adequately.
How th e n can I en deavour to co m p reh en d your good qualities,
О divine riv er.”
In view o f these, th e divine river N arm ada u n d ersto o d th e
state o f purity (o f Vy&sa) verbally, m entally an d physically an d
b e c a m e ,©leased with him . T h e n she spoke th ese words:
V .iii.97.113-130 319
113-121. aO Vyasa, О g reat sage, I am delighted with your

tru th fu l u tteran ce. If at all you desire to be g ran ted any boon,
I shall fully g ra n t it to you.**
Vyasa said:
О divine one, if you are pleased with me, if a boon has to
be g ran ted to m e, it behoves you to provide hospitality u n to
th e sages on your n o rth e rn bank.
Narmada said:
An im p ro p er boon has been requested for, О Vyasa, th at of
deviating from the path. Even by Indra, C andra and Yama, it
is n o t possible to m ake me flow through a wrong path. D ear
son, req u est for a n o th e r boon even if it be difficult o f access
on th e earth .

O n h earin g these words o f the divine river Vyasa fell into
a swoon. T hinking 'My arduous ehdeavour has becom e fu tile’,
h e fell down.
T h e en tire earth consisting of m ountains, forests and parks
trem bled. O n seeing Vyasa fallen into a swoon, the Devas including
Vasava raised a loud cry o f lam entation and came there in
thousands.
T hey lifted u p Vyasa who was engaged in arranging the
Vedic text. T hey said: "O excellent River, he is straining him
self fo r th e sake o f B rahm aâs and n o t for his own sake. H e
would presently cast off his life for the sake of cows and Brahmanas.”
T h u s N arm ada was told by the excellent Suras beginning with
B rahm a.
Reva who becam e afraid, sprinkled him with h e r own waters
an d fa n n e d him with m any cool gusts o f wind. T he son of
Satyavati, who regained consciousness, bowed down to the Devas
an d said to th e river:
Vyasa said:
122-130. B enefit has b een indicated by all the T irthas for
reso rtin g to them ; yet d u e to my deficiency o f fo rtune, О divine
river, my m eritorious h o p e has becom e futile like forest-flowers
in th e case o f people.
320 Skanda Purana
Narmada said:
О sage o f g re a t esteem , w herever on the surface o f th e earth
you may desire to lead m e I shall follow your p ath closely
b e h in d you even as you may hold the staff an d proceed along
with Vindhya.
[Sri Markatufeya:]
O n being told thus, Vyasa, the highly refulgent son of Satyavati,
made the excellent river flow on the southern side of his hermitage.
T he highly brilliant sage w ielding th e staff m ade a H um kara
(gruff so u n d ). O n being afraid o f the H um kara o f Vyasa the
d au g h ter o f R udra quietly moved on.
W ith his staff he p o in ted o u t the path. T he divine river
becam e active th ere. T h e divine river was seen going along the
p ath o f Vyasa by Devas with Sakra as th eir leader. T h en the
Devas along with K innaras m ade a shower o f flowers.
T h e B rahm anas, the ch ief o f whom was Parasara, becam e
glad with blossom ing eyes. (They said:) “D ear son, tell us w hat
we have to do. We have b een delighted by your a c t.”
Vyasa said:
Perform ing an elaborate p enance an d m aking gifts a tte n d e d
with g reat benefits, m en should do w hat is conducive to the
happiness o f good people.
If th e highly fo rtu n ate ones (like you) are pleased, if I am
to be blessed, may all o f you unhesitatingly stay in my h erm it
age.
My hospitality th ro u g h greens an d leaves with an adm ixture
o f Revam rta (n ectarin e w ater o f Reva) should be accepted by
you all with Parasara as th e ch ief guest. All o f you d o stay in
my herm itage o n th e n o rth e rn bank o f Reva.
М агкагф уа said:
131-142. Holy ablution, libations a n d th e Nitya rites (d e
scribed as daily rites) were perform ed by the excellent Brahmanas.
T h e re a fte r they w ent to V ytsakunda an d p erfo rm ed Н о т а by
m eans o f $riphalas and Bilva leaves in th e holy fire.
M ore th a n a th o u san d sages p erfo rm ed th e Н о т а in th e
V.iii.97.143-152 321
*
holy fire. They were: Gautama, Bhrgu, M&ndavya, Narada, Lomasa,

Parasara, $aAkha, Kausika, Sage Cyavana, P ip p alid a, V asijtha,
N aciketa o f g re a t austerities, Visvamitra, Agastya, Udd&laka,
Yama, £апф1уа, Jaim ini, Kanva, Yajfiavalkya, Usanas, AAgiras,
Satatapa, D adhlci, Kapila, Galava, Jaigl;avya, Dakfa, B harata,
Mudgala, Vatsyayana of great brilliance, Saihvarta, Sakti, Jatukarnya,
B haradvaja, Valakhilya, A runi etc. etc.
T hey h ad Aksamala (rosary) in th eir hands an d they w ere
en g ag ed in m editative absorption.
All th e B rahm anas p erfo rm ed th e Н о т а rite with full con
cen tratio n . T h e re u p o n a LiAga destructive o f ailm ents and
bestow ing salvation rose u p th ere.
O n seeing th e g reatest deity th a t is indivisible, Vyasa be
cam e d elig h ted . T h e Devas show ered flowers and th e excellent
B rahm anas p ro n o u n ced benediction.
O n seeing th e T hree-eyed Lord, Vyasa prostrated with eight
lim bs to u ch in g th e g ro u n d an d adored the B rahm anas with
g reens, roots a n d fruits.
A fter feed in g th e Pitrs a t th e outset, all the B rahm anas were
duly served m eals, О son o f Pandu. A fter pro n o u n cin g holy
_
___
__ к _
___
___
blessing, th e B rahm anas w ent away. Ever since th en th at T lrth a

is called V yasatirtha by learn ed m en.
«
Yudhisthira said:
и •
143-152. Do tell m e in its entirety, whatever is m erito

rious as associated with Vyasatirtha. At w hat tim e do Snana,
D ana an d th e o th e r rites yield great benefit?

I shall speak everything to you in the company o f your brothers,
О son o f P a$ 4u.
A p erso n should observe fast on th e fo u rte en th day in the
b rig h t h a lf o f Karttika. R em aining p u re an d controlling the
sense-organs,' h e should keep awake a t n ig h t with great devo
tio n .
H e should devoutly b ath e th e L ord with honey, m ilk and
g h ee, cu rd s m ixed with sugar candy an d finally with w ater
p o u re d th ro u g h Kusa grass. H e should th e n sm ear Param esvara
w ith sweet-sm elling sandalpaste. T h ereafter h e should perform
322 Skanda Purina
worship with frag ran t flowers and Bilva leaves, an d also with
various flowers such as Mucukunda, Kunda, Kusa,Jati, Unmattamuni
flowers an d o th e r seasonal flowers.
H e should adore Dvipesvara, the excellent deity, with g reat
devotion. Param esvara is pleased by the gift o f jaggery m ade
o f sugarcane. By gifting eight Gadukas (pieces of jaggery?) sin
acquired d u rin g the day is dispelled. By gifting eig h t h u n d re d
Gadukas sin acquired in the course of a m onth is dispelled; by
twice th a t sin o f a year is destroyed; by ten thousand Gadukas
sin o f the whole life ever since the birth is destroyed. By twice
th at ailm en t is destroyed and by thrice th ere shall be acqui
sition o f wealth. By six times th at n u m b er one becom es elo
q u e n t in speech and by twice th at one becom es a Siddha.
T h ere is n o d o u b t th at the status o f Rudratva is achieved by
one m illion (Gadukas gifted).
153-164. О great king, one should devoutly take the holy
ablution on a full-moon day in accordance with the injunctions
while u tte rin g the prescribed M antras. It destroys all sins.
T he V aruna, Agneya o r Brahmya type o f holy ablution causes
everlasting benefit. A sensible m an should duly offer libation
to Devas, Pitrs and hum an beings.
If a Rk verse is recited, he shall obtain the b en efit o f (re
citing th e whole of) Rgveda. If a Saman verse is recited he
shall g et the ben efit o f Sama Veda recitation. By reciting a
Yajur M antra he gets the benefit o f (reciting) Yajurveda and
by reciting Gayatri he obtains everything (benefits o f reciting
all the Vedas). He should recite the single-syllabled M antra
(От) o r the Saura (pertain in g to the Sun-god) M antra o r the
M antra with Siva as the deity or the Vaisnava M antra known
as twelve-syllabled Mantra, namely uom namo bhagavate vdsudevdya.”
W ith g reat devotion he should adore B rahm anas m arked
with all characteristic features o f B rahm anahood, devoted to
th eir own wives an d devoid o f hypocrisy o r covetousness.
T h e following B rahm anas shall be excluded: those following
d ifferen t occupations, sinners, fallen ones, those who serve
Sudras, those who have accepted a &udra woman (as wife),
those in whose house a Vr?ali is always p resen t, backbiters,
wicked ones, those who censure p recep to rs an d elders, those
who habitually h ate the Vedas, those who argue endlessly an d
those with cu n n in g behaviour characteristic o f cranes. Such
person^ sh o u ld be excluded in £ raddha, D ana an d all Vratas.
V.iii.97.165-178 323
A B rahm ana o f great selfco n tro l is b e tte r even if he knows

only th e essence o f Gayatri. H e is b e tte r than a m aster o f all
th e fo u r Vedas, should he be b ereft o f se lfc o n tro l, eating
indiscrim inately an d selling everything.
O n e should h o n o u r deserving B rahm an as by gifts o f cooked
food an d gold. O ne who makes the gift o f shoes, garm ents,
quilt, um brella, seat etc. to a Brahm ana with devotion is honoured
in heaven.
A real cow, o r a Jalad h en u , o r G h rtad h en u , T ilad h en u o r
buffaloes also should be given (as religious gift).
A m an who gifts antelope skin, gingelly seeds and ghee, a
virgin an d a book shall obtain the everlasting world.
165-171. I have m ade a true statem ent th at he who desires
heavenly pleasures should make the gift o f bullocks with well-
a d o rn e d hoofs (with silver plate) along with food-grains and
sundry articles o f daily use.
T h e devotee should (symbolically) tie a thread round a Dvipa
(co n tin en t) o r th e auspicious earth , a tem ple or even the great
L ord (Linga) with devotion.
If th e m an perform s circum am bulation in accordance with
the injunctions, it is as good as circum am bulating the seven
co n tin en ts viz. Jam b u , Plaksa, Salmali, Kusa, Kraunca, Kasa
an d Puskara which are encircled by seven oceans.
О g reat king, the devotee shall perform the rite of Vrsotsarga
(cerem onial release of a bull) at th e shrine o f Dvlpesvara. By
m eans of reddish-coloured bull the devotee attains the world
o f M ahesa.
A bull th a t has grey face, fo reh ead an d legs and is white in
th e tail is a guide (leads) to heaven. A blue one also is said
to be like this. O ne who makes thus dedication in the Dvlpesvara
sh rin e, lives in heaven for as m any years as th ere are hairs on
its body, О d escen d an t o f B harata.
172-178. By th e pow er o f Vyasatirtha he successively goes
to th e worlds o f Sun-god, Sankara, Virinci an d Vi?nu and enjoys
th e pleasures th e re as he pleases.
T h e n th e devotee should h o n o u r devoutly a B rahm ana and
his wife to g eth er. W hite and red garm ents are p resen ted to the
B rahm ana. T h e couple should be circum am bulated u tterin g
this M antra: “May the p rece p to r o f the universe be pleased
with m e."
324 Skanda Parana
T h e re is n o o th e r kinsm an in this world o r in th e o th e r

world on a p a r with a B rahm ana. It is he who saves from falling
in to the highly ho rrib le world o f Yama.
T h e devotee should, with grfeat devotion, adore a B rahm ana
who is conversant with Itihasas an d Puranas,’ is a devotee o f
Vi$$u, who has subdued his sense-organs and who has mas
tered the Samaveda in particular.
If people rem em b er Dvipesvara with devotion even while
staying at hom e, -neither g rief n o r loss n o r sin harasses them .
At the outset the devotee should adore the Siddhesvara Linga
an d th e re a fte r th e shrine w here th e illustrious Vyasa, the son
o f Satyavati, becam e a Siddha.
It is by adoring this (Linga) that the highly intelligent Dharasarpa
becam e a Siddha.
179-185. О king, one who casts his life in th a t T irth a
goes to th e presence o f Siva after piercing the world o f Sun.
The goal attained after casting life at the Tirtha varies thus:
If a devotee gets drowned in the water there, he lives in the
world of Siva for seven thousand years. If he immolates himself
into the fire, he lives in the other world for eleven thousand
years. If he falls from a precipice, he lives in the other world
for sixteen thousand years. If he dies in a great battik, he lives
for sixty thousand years in the world of Siva. If he dies as a
result of the attack of a cow, he lives in Sivaloka for eighty
thousand years. О descendant of Bharata, if he dies fasting, his
goal is everlasting.
T h e fath er, th e g ran d fath er, and the great-grandfather look
a t th e scion o f th eir family arriving in the form o f air. T hey
fondly yearn: 'W ho is such a son in o u r family as offers us
gingelly seed w ater as libation in th a t T irth a on th e full-m oon
day o f K arttika o r Vaisakha m onths?'
By reso rtin g to th a t T irth a we will attain heavenly pleasures.
T hus the excellent Dvipesvara has been recounted to you entirely.
O n e who reads this with g reat devotion o r listens with d u e
a tte n tio n th e re to shall be rid o f all sins. H e rejoices in the
palace o f Siva.
T h e A rid lan d ( 0$ara) o f all T irth as has b e e n c re a te d by th e
leading sages. О excellent king, th ere is n o doubt th at V y isaA th a
bestows all desires.
V .iii.98.1-7
CHAPTER NINETYEIGHT
The Greatness of Prabhasa Tirtha'

Ф

1-7. T h ereafter, О g reat king, one should go to th e excel
le n t Prabhasefvara which is well-known in all the th ree worlds
as an ex cellen t flight o f stairs u n to heaven.
Yudhisthira said:
О d e a r o n e, d o re c o u n t to m e, how did Prabhasa originate
as th e bestow er o f a flight o f stairs u n to heaven an d as a visible
o n e having g re a t benefits. Do describe it to me succinctly with
o u t delay.
*
T h e wife o f Ravi well-known as P rabha was u n fo rtu n ate.
Sam bhu was form erly p ro p itiated by h e r th ro u g h a very severe
penance.
For a year she stood taking in only air an d for a n o th e r year
she was en g ag ed in m editative absorption. T h ereu p o n , О son
o f P a$ 4 u , M ahadeva was pleased with Prabha.
Isvara said:
Why d o you u n d erg o suffering, О m aiden? W hat is desired
to be said may be spoken. In d eed I am one with Bhaskara.
T h e re is n o duality betw een us.
1
Prabha said:
О L o rd &ambhu, excepting h e r husband n o woman has any
o th e r L o rd anyw here. H e may o r may n o t have good qualities;
h e m ay b e wealthy; h e may be am enable to love o r p ro n e to
h a tre d ; h u sb an d is a deity u n to women.
B ut, О L ord o f Suresvara, it is my m isfortune th a t I am
1. This is differen t from the Prabhasa which is on the western coast o f

Kathiawar atfll is fam ous for its SomanStha tem ple. This one is a sacred
place associated with R e d .
326 Skanda Parana
scorched and distressed in the midst of my companions as I

do not get the happiness due from a husband. Hence I un
dergo very great distress.
Isvara said:
8-15. With my favour you will be a darling unto Bhaskara.
Parvati said:
If Bhaskara does not take your word as an authority, the
sufferings (i.e. penance) of this Prabha would become futile,
О Paramesvara.
The dispeller of darkness was thought about (mentally sum
moned) by Mahesa at the instance of Uma. Bhanu (Sun) came
down from the sky on to the bank of Narmada.
Bhanu said:
О slayer of the demon Aghasura, О Lord, why have I been
summoned?
Isvara said:
О Bhanu, protect Prabha according her the greatest con
tentment.
Uma said:
О destroyer of fog and mist, may you be pleased always to
stay in the palace of Prabha. О Ravi, let her be made the chief
wife among all the wives.
Bhanu said:
О lady of excellent countenance, О goddess, I shall carry
out your words of advice.
On hearing this, Prabha was summoned. She requested

MaheSvara:
Prabha said:
0 &0td, О Consort of Uma, О slayer of Manmatha, may you
V.iii.98.16-35 327
be pleased to be present here permanently by a part of yours.

Let one part be placed here for opening the TTrtha.
0

16-25. A LiAga constituted by all the Devas was installed
there, О son of Pai^du. It is a rare LiAga well-known in all the
worlds as Prabhasesa.
All the other Tfrthas yield benefit in due course,.but, О
great king, Prabhasesa bestows the desired benefit immedi
ately.
Especially on the seventh day in the bright half of the month
of Magha, a devotee should offer a horse to a Brahman a of the
qualities mentioned before. Indratva (status of Indra) or the
region of Bhaskara is obtained by him, О king.
One should make the gift over to a Brahmana after taking
holy bath with great devotion. A donor of cow attains heaven
or Satyaloka, О king.
The cow should be auspicious, beautiful in every limb. She
should be young, splendid and yielding plenty of milk. She
should be adorned with a bell. She should have her calf with
her (in that Dana). A brass pot for milking should be given
along with her. Those who make this gift, О excellent king, do
not go to the abode of Yama.
One who bathes the deity with great devotion attains the
highest world and stays there until the annihilation of all living
beings. Merely by the bath all wretchedness is dispelled, О
Pandava.
A person who devoutly offers at this TTrtha a virgin in marriage
to a Brahmana of the proper age and on a par with him in
respect of nobility of the family, character and financial status,
О great king, even if he i4 a great sinner, gets his sins dissolved
like salt in water.
26-35. All these sins (mentioned below) are dissolved, О
son of Рэдф1» through the gift of a virgin (in marriage): sin
resulting from an act of treachery against the master; that of
one who misappropriates money deposited; that of a slayer of
a friend; that of an ungrateful person; sin arising from peijury;
sin arising from demolishing a park in a village; carnally ap
proaching other men's wives; sin due to usury; sin due to committing
a theft; sin of destroying a well; sin of one guilty of Bi4&lavrata
328 Skanda Parana
(vow of a cat i.e. hypocrisy); arrogance; sin of felling trees; sin

of prohibiting marital alliance; sin of cutting down a tree in
a park; sin of cohabiting with a woman of the prohibited type;
sin of coveting other man’s wife after forsaking one’s own wife;
sin due to misappropriating a Brahmana’s wealth; sin of a
person administering poison; that of a cow-killer; sin arising
from selling learning; sin in associating (with sinners); the
terrible sin of killing dogs and cats» serpents and Sudras; sin
of a person unlawfully possessing landed property after taking
it by force; sin of prevention of gifts to Brahmanas; and mis
deeds against cows and fire etc.
After going to the world of Bhaskara, he proceeds to the
auspicious Rudraloka. He sports about in Rudraloka for a period
of the reign of fourteen Indras. When all the sins are dis
solved, the faith in £iva is generated in him. One who visits this
Prabhasa Tlrtha, О son of Pandu, attains the benefit of all the
Tirthas and that of a horse-sacrifice.
Gift of a cow is highly meritorious and destructive of all sins.
It is praiseworthy on every occasion but particularly on the
fourteenth lunar day.
CHAPTER NINETYNINE
The Greatness of Nagesvara Tlrtha

1-5. Thereafter, О great king, a person should go to the
Vasuklsa Tlrtha that destroys all the clusters of sins and that
was established on the southern bank of Narmada.
Yudhisfhira said:
О dear one, for what reason was the deity Vasuklsa installed
on the southern bank of Narmada? О my preceptor, do nar
rate it in detail.
Sri Магкапфеуа said:

' ь Hiker creating and stabilising all these (visible) worldly objects,
\i *
V.iii.99.6-21 S29
Sambhu began to dance. Due to excess of activity sweat issued

forth mixed with the waters of GaAgS coming out of the head
(matted hairs). As it fell down, a serpent began to lick it.
Thereupon, О descendant of Bharata, MandakinI became
angry with the serpent and cursed: “O serpent, О insignificant
creature, you will become a python.”
Vasuki said:
6-11. О divine river duly honoured by Нага, I am a sinner
guilty of misdemeanour but worthy of being blessed by you.
You are the meritorious, splendid river sanctifying the three
worlds. You are the deliverer from mundane existence and the
destroyer of the distress of the distressed ones. You are sta
tioned at the threshold of heaven (Svarga), О goddess, take
pity on me.
Gangd said: W
Perform an elaborate penance on Vindhya with Sankara in

view. Thereafter you will regain your original position and the
state of a serpent at my behest.

Then the serpent hastened to the splendid mountain Vindhya
and engaged in the propitiation of Sankara. He began to perform
the penance.
Everyday he meditated upon the three-eyed Mahadeva en
gaged in playing the Damaruka (hand-drum). When a hun
dred years were completed, the preceptor of the universe was
moved'(with pity) and approaching him spoke these soft, loving
words, “O dear serpent, with due deference, choose your boon
from me."
Vasuki said:
12-21. О Lord, if you are pleased with me, О Sahkara if
you grant me a boon, О Lord of Devas, let there be redemp
tion from sin unto me. Do mention any Tirtha that is destruc
tive of all sios.
350 Skanda Purina
Isvara said:
О serpent of great might, do go to Reva, the bestower of
welfare. Take your holy ablution in accordance with the rel
evant injunctions on its meritorious southern bank.
After saying so, the Lord vanished. Vasuki in great haste

entered the waters of Narmada in his python form.
The excellent current of Jahnavi flowed along with his path;
he became a serpent again redeemed of all his sins in the
waters of Narmada.
Sankara was installed there in Narmada, О Yudhi?thira.
Thereafter, the Nagesvara Linga became famous as the de
stroyer of sins.
A devotee should bathe Siva with honey on the eighth or
fourteenth day. Undoubtedly he will become rid of sins imme
diately.
О son of Kunti, those men without sons who take their holy
bath at the confluence will get an excellent and splendid son
comparable to Kartavirya.
One who observes fast and performs Sraddha there itself, О
Prince, shall release the departed ones from hell.
Neither in the family nor among his kinsmen shall there be
fear from serpents. With the favour of Nagas his family shall
be free from defects and hence rejoice.
Thus, О excellent king, everything has been recounted to
you due to my affection for you.
V.iii.100.1-9 SSI
CHAPTER ONE HUNDRED
The Greatness of Markandesvara Tirtha

1-9. Thereafter, О king, one should go to the extremely
splendid Tirtha on the southern bank of Narmada, well-known
as Markarujlesa.
Dear son, it is the most excellent of all the Tirthas, saluted
by Devas. It is to be kept as the utmost secret of all secrets.
It has not been told to anyone by me.
It was installed by me formerly and it is like a flight of stairs
unto heaven. Knowledge dawned upc.n me there itself, with
the favour of Sankara.
Anyone else who goes there, and recites the Drupada prayer
under the waters becomes liberated from all sins, verbal, mental
or physical, О son of Paodu. Clasping the Pindi (of Siva Linga)
the devotee should face the southern quarter and devoutly
worship the Trident-bearing Lord with a form having thirty-
two hands. I &m sure, О king, that after the fall of the body
he will go to Siva.
At night on the eighth lunar day, О descendant of Bharata,
he should light lamps (filled) with ghee and he will attain the
heavenly world. So said Sankara.
О prince, thereby the Pitrs become contented until the time
of the annihilation of all living beings and they become pleased
with him too.
A person should offer libations there with Inguda, Badara,
Bilva, raw rice-grains or mere water to the ancestors of his
family. He shall obtain the benefit (fruit) of his birth.

Skanda Purana 14 (AITM) PDF

Uploaded by

Copyright:

Available Formats

Skanda Purana 14 (AITM) PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Skanda Purana 14 (AITM) PDF

Uploaded by

Copyright:

Available Formats

What is the text about?

What is the text about?

What are some of the important locations mentioned?

What are some of the important locations mentioned?

THE

MOTILAL BANARSIDASS PUBLISHERS

1. Purana T exts D escribed

29. T he G reatness of the C onfluence of KaverT

68. T he G reatness o f D hanada 242

S ec tio n III: REVA-KHANDA

Purina Texts Described

Obeisance to Sri Ganesa*

Om obeisance to Sri Narmada.

1. May the waters of Narmada protect ye all—the waters

cellent one among men, to Goddess Sarasvati and to Vyasa one

The Vedas have been well-ensconceji formerly in the Purana.

by Brahma. Thereafter the Vedas issued forth from his mouths.

W 16-28 describe the im portance of Puranas. It is possible that originally

eighteen (separate Puranas) and put into currency in the world

thousand verses. The eighteenth Purana is Brahman^a having

The Greatness of Revd1

1. This P u rin a identifies R e d with N a n n a d i But as De (p98) points out,

ings, О Brahmana? By whom were they accompanied, О dear

One K2myaka[Vana was on the banks o f Sarasvati while another was in

29-36. Dharmaputra saw there Sage Markandeya1who had

from ponds. Still others regularly took in only Pinyaka (oil­

1. М&гкац^еуа: A great sage who witnessed seven Kalpas. He was associated

On hearing his words, a boy near him said, “Here is Dharmaraja

Sri Markandeya said:

Yamuna, Payosni, Satadru and the splendid Dharmanadi. There

Mdrkandeya Rescued in the Pralaya

thing was devoid of vigour, when there was no utterance of

О holy Sir, Maharloka merged into Janaloka, where were the

On being enquired thus by Dharmaraja, the wise Sage Markancjia

.Sn Mdrkandeya said:

1. W 12-14 give Che Text-transmission of Revi Шмофс through Guru-pammpara

destruction, having lustre like that of the Sun. He had bright­

The Abate (the frail lady) said:

Whence is fear if you resort to me? О Brahmana, I have brought

On hearing her words, my eyes became dilated with wonder.

Sri Mqrkandeya said:

king worthy of esteem, О scion of the family of Kuru, I stayed

a severe penance. He was invisible to all living beings. As that

The Sarit ( The River) said:

they have done excellent Karmas or ignoble Karmas, whether

О excellent king, the Bull-vehicled Lord was requested for

Sri Mahesa replied:

43b-54. After saying this, Lord Mahadeva, duly bowed down

fifteen different branches it floods all the ten quarters. They

Naming the River Narmada

annihilate the universe? How does he remain in the great sea

Sri Markandeya said:

1. These are later considered as names o f Kalpas.

and splendour will attain this girl, not otherwise, О excellent

Epithets1 of Narmada Explained

1. The following are the epithets of N arm adi:

8-20. Then the Mayiira (peacock) of great prowess moved

On being told thus, Mahadeva shook the cage-like plumage

the Mayiira formerly. Everything, О tiger among men, was born

from ponds. Still others regularly took in only Pinyaka (oil

destruction, having lustre like that of the Sun. He had bright

those highly esteemed, excellent, ten young maidens duly of

eulogized Sambhu free from ailments. With the Mantras origi

Lord of the chiefs of Devas, I cannot recollect anything with

Those who are deluded enough to emphasize absolute dis

Smrtis but still adhere to Sankara’s pious rite, undergo suffer

91-96. . It was by resorting to this great river that our grand

1. A popular etymology o f Bhaga and 'Vtftttf.'

Humble with the fervour of obeisance I continued to eulo