THE

SKANDA-PURANA

PART VI

MOTILAL BANARSIDASS PUBLISHERS

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 First Edition: Delhi, 1951
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 CONTENTS

SKANDA PURANA
Book II: VAISNAVAKHANDA
Section III: BADARIKASRAMA-m Xh ATMYA

Chapters
1. Superiority of the Holy Place Badarik&rama over all TTrthas 1
2. Agni Eulogizes the Lord 7
3. The Greatness of AgnitTrtha and Sil&s of N&rada and
Mirkandeya 11
4. The Greatness of the Rocks of Garuda, VarSha and
Narasirhha 18
5. The Greatness of Vi£&13 23
6. The Greatness of Vasudhiri 28
7. The Greatness of Pancadhiri and other TTrthas 34
8. The Greatness of Various TTrthas at BadarT 42

Section IV: KARTTIKAMASA-MAHATMYA

1. Praise of Kftrttika Vow 49

2. Rites to Be Observed in K&rttika 54
3. The Glory of Kirttika 59
4. The Procedure of Kfirttikasn&na 64
5. The Daily Routine of Duties in Kirttika 70
6. Directions for Kflrttikavrata 73
7. Special Efficacy of the Gift of Lamps 78
8. The Greatness of TulasT (Basil Plant) 88
9. Rites to be Performed on Vatsadvftdaff, Yamatrayodaff,
Narakacaturdaft and DTp&valT 92
10. The Greatness of the First Day in the Bright Half of K&rttika 101
11. The Efficacy of YamadvitTyfi (The 2nd Day of Kirttika) 107
12. The Efficacy of Dh&trf 112
13. Previous Life of Satyabh&mi 122
14. The Birth of Jalandhara 127
 Skanda Purina
9

15. The Victories of Jalandhara 130

16. NBrada Visits Jalandhara 133
17. Dialogue between Nirada and Jalandhara 136
18. Rudra's Army Defeated 139
19. The Fall of Vfrabhadra 142
20. Fight between Siva and Jalandhara 144
21. Vmdfl's Self-immolation 146
22. Jalandhara Attains Salvation 149
23. The Origin of DhStri and TulasI 1S2
24. The Legend of Dharmadatta 154
25. KalahS Attains Liberation 157
26. Dialogue between King Cola and VisnudSsa 159
27. King Cola and Vi;pudisa Liberated 163
28. Dharmadatta Attains Salvation 165
29. The Story of Dhaneivara 168
30. Fasts and Austerities of the Month 171
31. The Rite of KQsm&ndanavaml
• • •
177
32. The Efficacy of BhT$mpaflcaka Vrata 180
33. Rules Pertaining to Prabodhiiil 184
34. The Procedure of Concluding the Vrata 189
35. Vaikun{ha Caturdafi Vrata 192
36. The Efficacy of Listening to the Purina 196

Section V: MARGASIRSA-MAHATMYA
1. Fruit of the Holy Bath in the Month of Mirgafilrsa
(Obtained by GopTs) 201
2. The Application of Tripundra 203
3. Imprinting Maries of Conch, etc. 207
4. Worshipping the Conch 212
5. The Fruit of Conch Worship 216
6. The Fruit of Offering TulasI Twigs and Sandalpaste 219
7. Superiority of Jiti Flower 223
8. The Greatness o f TulasT 225
9. The Procedure for Naivedya 229
10. The Concluding Rites in the Lord’s Worship 232
11. The Stoiy of Ekldafl 236
12. Uninterrupted Ekidafi Vow 243
13. Importance o f Jigarana in Ekldaft Vrata 249
14. The Greatness of the “Matsya” Festival 253
15. Efficacy o f the Name o f Кода 257
Contents
*

16. The Greatness of SifmadbhSgavata 262

17. The Greatness of Mathura 267

Section VI: BHAGAVATA-MAh ATMYA

1. The Greatness of VrajabhQmi 273
2. Partksit and Others Meet Uddhava
*
277
3. Dialogue between Pariksit and Uddhava 280
4. The Recitation of Bh&gavata 286

Index to Section III 293

295
и и 301
303
 SKANDA PURANA

BOOK II: VAI$NAVAKHANDA

s e c t io n Ш: b a d a r ik ASr a m a -m Ah At m y a

CHAPTER ONE

Superiority o f the Holy Place Badarikiframa over all TTrthas1

Salutation to iSrf Ganefa *

Obeisance to the Lord o f $ n BadarT

Saunaka said:
1. SQta! О SOta! О illustrious one! The most excellent one among
persons conversant with all holy rites and pious activities! О sage
equipped with the knowledge of the essence of all the scriptures and
fully accomplished in the Purina Lore!
2. Vy&sa, the son of SatyavatT, is the immutable Lord Vi$nu him­
self. Since you are his favourite disciple, there is no one else who is
a better knower than you.
3. At the advent of the terrible Kali Yuga which is destitute of
all the Dharmas, people become perpetrators of vicious actions. They
are bereft of all piety.

1. BadankHrama (mod. BadrTnith): Also known as Badaif and Vittlfi BadaiT.

This sacred place of Vi$nu in Garhwal (U.P.) lies on a peak of the main Hima­
layan range, also known as Gandhamldana. The temple of Nara-Nirflyapa is built
on the west bank of Alakgnandi (Bishcngahgfi) over the site of a hot spring called
Agni Kunda. It is equidistant from the two mountains known as Nara and NArftyana
(De 15). Sages Nara and NSrSyana, sons of MQrti and Dharma, performed penance
here (Mbit, Vana 40.1). Pftpdavas performed a pilgrimage here (Mbh, Vaaa 145).
BdP III. 25,67 and VP V. 37.34 repeat the association of Nara and Nftr&yana with
BadaiT. N PII. 67 describes BadaiT at length and specifies the sub-Tirthas. Parftlara,
father of VySea^.resided here (BarUara Sm fti 1.5). Everything hereof: the river,
rocks in the rivers, Kupdas of water, streams, is sacred -each justified with a
mythical legend.
2 SkandaPurSna*

4. Their span of life is short. They are of little vitality, strength

and vigour, penance, holy rites etc. All of them are engaged in sinful
activities. They have eschewed the Vedas and scriptures.
5. They are devoid of performance of pilgrimages, penances, charit­
able rites and devotion to Hari. How can the redemption of these small
creatures be effected with small effort?
6 Which is the most excellent Tirtha? Which is the most excel­
lent holy place? Wherefrom can those who are desirous of salvation
achieve the final emancipation? Where is the assembly of sages?
7 Which is that place where austerities and mantras yield fulfilment
with a very little effort? Where does the glorious Lord of lords of the
worlds dwell, who is the source of blessings and mercy unto the pas­
sionately devoted ones?
8. О holy sage highly efficient in blessing the people for the sake
of the welfare of all the worlds, tell me this and all other things which
are beneficial to others as their highest objective.

SOta replied:
9. Very well! Very well! О illustrious one, you are devoted to the
welfare of others. You have washed off all your mental impurities by
means of your loving devotion to Hari.
10. It is as if the son of DevakT tKrsna) has occupied my lotus­
like heart by association with you, О Brahmanical sage. Rare indeed
is contact with saintly people.
11. Association with good men is very difficult to get in this
world. It dispels the accumulated mass of sins. It helps the (spiritual)
progress of those who have undue attachment to their bodies and of
those who have no control over their own self, with the superior merit
(of such association).
12. Association with good men is very difficult to have for men
in all the three worlds. It removes the bondage of the heart of those
people who are afflicted by the bonds of Karnes. It accords lofty re­
gions to those people who take to petty prattles. It affords rest to those
who are weary on account of repeated births, deaths and other activi­
ties.

SOta sa id :
13. О good Sir, this question was nut formerly by Skanda to the
Lord of the Daughter of die Mountain (Siva). The place was the beau-
ПЖ. 1.14-23 3

tiful peak of Kail&sa. The sages were listening to it from all around.
The purpose of the question was bringing about the salvation of good
people.

Skanda asked:
14-15. О Lord, the glorious lord of the men of YSdava clan is the
maker, annihilator, protector and preceptor of all the worlds. For the
sake of the welfare of all creatures he has resolved to perform penance.
Where does that Lord reside now at the advent of the Kali Age which
is bereft of (i.e. has no regard for) the Vedas and Scriptures?
16. Which are the meritorious sacred places, TTrthas and sacred
rivers? By whom is the Lord, the Slayer of Madhu, attained directly?
О Lord, О father, kindly tell this to me who am full of faith.

$ rf Mah&deva replied:
17-18. There are many TTrthas and holy places, О Six-faced One,
where Hari is desirous of staying. Some of them are capable of yield­
ing the desired objects to seekers of the ultimate truth. Some of them
arc bestowers of salvation. Some TTrthas which bestow both the ben­
efits of here and hereafter, yield much merit.
19-22a. (The following are the holy rivers1:) Gahgft, Godavari,
RevS (Narmada), TapatT, Yamuna, Ksipra, Sarasvatl, the holy GautamT,
KaugikT, Kaveri, TamraparnI, Candrabhaga, Mahendraja ('rising from
the mountain Mahendra’), Citrotpala, VetravatT, Sarayu—a meritorious
river, CarmaQvatT, Satadru, PayasvinT, Atrisaihbhava ('bom of Atri'),
Gandiki, Bahuda, Sindhu and Sarasvatl—all these are sacred and
meritorious. When repeatedly served these yield worldly pleasures and
a a*
эад ▼cau\#u*
22b-23. (The holy places12 are:) Ayodhya, Dvarika, K ffi, Mathura,
Avantika, Kuruksetra, Ramatirtlia, KaflcI, Purusottama (Jagannatha Puri),

1. Modem names of the riven mentioned: TapatT (TftpT or TaptT); GautamT

(Godavari) (the name is repeated), Kaufikf (KosT); Candrabhaga (Chenab); Citrotpala
(MahBnadf or rather Chittutott), VetravatT (Betwa in M.P.) (De 50); CarmanvalT
(Chambal in Malwa, M.P.); Satadru (Sutlej); PayasvinT (PaisunT or Pisani, a tribu­
tary o f Yamuna—De 156); Gapdiki (Gandak), Bahuda (Dhumela or Burha-RaptT
a feeder 6 f Rapti in Oudh—De 10).
2. Modem names of die ancient places: Dardura (Nilgiri Hills)—De 53. Varflha-
K ^etia^B irattu la in Kashmir. It is on the right bank of Vitasta, at the head of
western entrance in Kashmir valley. (HD IV, p, 818)
4 SkandaPurSna

Pu$kara, Dardura, the holy spot VBrBha created by Brahma and the
highly meritorious holy place named BadarT which is the means for the
achievement of all objectives in life.
24. By duly visiting Ayodhya, the city which is the sole means
of achieving salvation, (devotees) are rid of all their sins. They go to
the region of Hari.
25. (Devotees of Hari) (go to Ayodhya) after leaving their houses.
There they engage themselves in worshipping, dancing and singing songs
of praise in diverse ways, in the places which Vi$nu (i.e. Rama) had
previously resorted to and where he had moved about. By meditating
on Hari they go to heaven and they frustrate the endeavour of the god
of Death.
26 If a person takes his bath at Svargadvara (i.e. Ayodhya) and
sees the abode of RBma with purity (of mind and body), he becomes
one who has fulfilled his task. Hence I do not see (any need of) further
activity for him (for salvation).
27. At DvBrika Hari never leaves his abode. Even now his man­
sion is clearly seen by some meritorious persons.
28. If a man takes his holy bath in GomatT and views the lotus­
like face of Kr$na, he becomes liberated, О Six-faced One, even with­
out SBriikhya (i.e. perfect knowledge).
29. Even the immortal Devas wish for death that brings in great
benefit in (Varanasi) which extends to five KroSas (i.e. 5x3 = 15 Kms)
and lies between (rivers) Varuna and AsT. What to say of ordinary
human beings?
30. If a man takes his bath in ManikamT, Jfianav5pT, Visnup&dodaka
(i.e. GaAga) and the lake Paflcanada (PaflcagaAga), he will never drink
the breast-milk of a mother.
31. Even if a man casually visits ViSveSa (i.e. Siva) at КДО, О
Six-faced One, he becomes liberated without any further birth or death.
32a. Why should I say much? Nowhere is there a holy place like
this.
32b. One who performs penance and observes holy fasts in Mathura
and goes to the place of birth (of Kr$na) becomes rid of all sins.
33. By taking bath in ViSrSntitirtha in accordance with the in­
junctions and offering libations to the Pitjs with gingelly seeds and
water, one redeems them from hell and goes to the world of Visnu.
34. If unwittingly a man commits a sin there, it becomes reduced
to ash instantaneously, if he has his holy ablution in VilrBnta (TTrtha).
35. Men who duly take their holy bath in the month of VaMBkha
ПЖ 1.36-47 5

at Avantl in river £ipr&, will never undergo the state of a ghost even
in the course of hundreds of births.
36. By taking holy bath in Kofitlrtha, visiting god Siva called
MahSk&la and feeding excellent Br&hmanas, one is liberated from all
sins.
37. This is a holy spot yielding salvation. It is the direct means
of attaining my world. By making charitable gifts poverty is eradicated
(and there is happiness) here and hereafter.
38. By gifting gold (to Br&hmanas) in accordance with one’s ca­
pacity at Kuruk$etra in RSmatlrtha during solar eclipse a man becomes
liberated.
39. Men who accept those gifts out of covetousness will never
attain manhood even in the course of hundreds and crores of Kalpas.
40. In the holy spot of Hari people should take their bath in the
water of his holy feet (i.e. GaAgI) and see Hari. By doing so they will
be rid of all their sins and will rejoice with Hari.
41. Many groups of Sky-walkers (gods etc.) stay here. Groups of
sages eat fruits, roots and leaves. The sages here restrain their breaths
and thereby they have gradually subdued the power of sense-organs.
42. In Vi$nukificT Hari is directly present. In Sivak&ftcl Siva himself
is present. Since there is no difference between these two, salvation
is within the reach of everyone through devotion (to either). If they
differentiate between Siva and Vi$nu, men will meet with evil results.
43. If a man takes his holy bath in Mirkancjeya Hrada and sees
JagannStha (at Purl) at least once, he shall stop sucking the breasts of
a mother even without recourse to Jff&nayoga (redeeming knowledge or
practice of yoga).
44. On a day in conjunction with the constellation RohinT, one
should take holy bath in the ocean or Indradyumna Hrada and then
consume the Naivedya of Vi$pu. Thereby one obtains residence in
Vaikuptha.
43. The holy spot (Purusottama K$etra) extending to ten Yojanas
(i.e. 10x12= 120 Kms) is situated on the conchshell (i.e. a place with
the shape of a conchshell). Even worms there will have a form having
four arms. There is no doubt about this.
46. On the K&rttikT day one should take bath at Puskara, perform
$riddha with monetary gifts and feed Brihmapas devoutly. Tbereby
one is honoured in the world of Brahml.
47. If a man takes his holy bath in the lake at least once, and
sees die sacrificial post with great concentration and mental purity, he
shall be rid of all sins and will be born as an excellent BrShmana.
6 SkandaPurSna

48-49a. The benefit that one obtains by practising Yoga for sixty
thousand years, can be obtained by duly taking a bath in Saukara TTrtha
and worshipping Hari with purity. The sins committed in the course of
seven births perish instantaneously.
49b-50. TTrtharSja (PraySga) is of great merit. It is resorted to by
all the other TTrthas. By performing holy rites the desires of all crea­
tures who wish for anything shall be realized. By taking holy bath in
VeQl (TrivenT, i.e. confluence of GaAg&, Yamuna and SarasvatT) one
shall become purified. Thereafter, one should visit Madhava. Thereby
one enjoys the pleasures of meritorious persons and in the end attain
the state of Madhava (himself).
51-52. Merely by reciting the name of Badarl one attains the
benefit which a man full of devotion gets by bathing in TrivenT in the
month of Magha.
The TTrtha called Da£H£vamedhika yields the benefit of ten sacri-
I IvVD i

О son, it (i.e. the glory of TTrthas) has been succinctly spoken. What
more do you wish to hear?

SrT MahSdeva said

53. The holy spot of Hari named BadarT is difficult of access in
all the three worlds. Merely by remembering the holy place men who
have committed great sins are immediately absolved of sins. Those
who die there attain salvation.
54. Even a mental pilgrimage to BadarT becomes equal to a se­
vere penance performed in other TTrthas.
55. There are many TTrthas in heaven, earth and nether worlds,
but there never was a TTrtha like BadarT nor will there ever be (one).
56. Within a moment one gets in V ittla (i.e. BadarT) that benefit
which one derives after performing thousands of sacrifices or a pen­
ance with only air as subsistence.
57. This holy spot is called MuktipradA (*bestower of salvation’)
in Kftayuga, Yogasiddhidft ( ‘bestower of yogic powers’) in Tretfiyuga,
and Vi$U& in DvApara; and in Kali Age it is called Badarik&£rama.
58. The gross and the subtle body are the dwelling places of the
JTva. Since the holy spot destroys it through perfect knowledge, it is
called ViflUfi.
59. This holy spot exudes nectar because of the contact of a BadarT
tree (jujube tree); so it is called Badai? by wise men, where lives a
group of sages.
ПЖ 1.60—UJu.Z 7 7

60. Lord Visnu may abandon all the TTrthas in the course of dif­
ferent Yugas on different occasions, but he never leaves Badarf.
61. О Guha, by visiting BadarT one obtains that benefit which
people derive by taking a plunge in all the TTrthas or by performing
penance, yogic practice and Samldhi (meditation).
62. The benefit obtained by yogic practice in sixty thousand years
is obtained in a day by staying at Varanasi and the same benefit by
(simply) going to BadarT.
63. It is called Vigala as it is the abode of all the TTrthas, all
the Devas and all the sages.

CHAPTER TWO

Agni Eulogizes the Lord

Skanda asked:
1. How did this (holy place) originate? By whom was this holy
spot resorted to? Who is its presiding deity? Tell these in detail.

Siva said:
2. This (sacred place) is beginningless like the Vedas which con­
stitute Hari’s body. The presiding deity is Hari himself. It is resorted
to by Nftrada and others.
3. Formerly, in the beginning of Krtayuga, Brahma attempted to
have sexual intercourse with his own daughter who was richly endowed
with beauty and youth.
4-5. On seeing him like that I cut off his head with a sword into
five parts in a great fury.1Taking the skull (sticking to) the hand that
attempted the murder of Brahma, I immediately left the place in order
to resort Jo various TTrthas in heaven, earth and nether worlds and
performed penances as well.
6. But (the sin of) the slaughter of Brahma did not leave me. The
skull remained (stuck up) like that on my hand. Then I went to Vaikunfha
to see Hari, the Lord of Lak$mT.
7. Bowing down with humility and saluting him again and again,
I .mentioned aU my distress to that merciful soul.
I. Removal o f the fifth head of Brahma by Siva for his improper behaviour with
his daughter*» not mentioned in Mbh. In DB the reason of beheading was Brahma's
arrogance and tust in other PurSnas.
8 SkandaPuripa

8-15. On his advice I went to BadarT. At that very moment the

(sin of the) slaughter of Brahml (the skull stuck up to my hand) began
to tremble frequently. That skull dropped down from my hand and vanished.1
Ever since I respectfully stay there along with Pirvatl, performing
penance and causing delight to the sages.
I have infinite times more delight there than what I have in VSrSnasI,
on the peak of £rtfaila and on Kail&sa along with Plrvatl.
In other holy spots, people attain salvation after death and when
their duties have been duly completed. But, merely by visiting BadarT,
salvation comes within the reach of all men. Vaigvflnara (Fire-god)
himself is present where Hari is present. At that place my LiAga has
been installed in the form of Kedflra. By visiting, touching and wor­
shipping KedSra with devotional feelings, the sins committed in the
course of crores of births become reduced to ash instantaneously.
There in that holy spot I stay with only one digit. All (the other)
fifteen Kalis (digits) are particularly deposited here in the middle of
the idol.
16. $ivayogins themselves worship the Matted-hair-bearing Lord
(Siva). They have conquered the fear of the god of Death. Deer-skin
and elephant-hide constitute their good clothes. Excellent VibhOti (holy
ash) and matted hair are ornaments unto them.
t

17. They are contented with fruits, leaves, water and air. With
their minds devoted to Siva they have frustrated the attempt of the god
of Death ( to get them). Their intellect of great prosperity has sur­
passed by their quality of clearness the (translucent) Mftnasa lake situ­
ated on the excellent mountain.
18. Their lotus-like faces have the tender lustre of lotuses. By
means of Siva’s mercifulness they have utterly defeated their enemies.
With eyes fixed on Siva they keep their palms joined together on their
heads. Thus they worship Siva at dusk.
19. They hold the rosaries of beads in their hands. They have
perfect calmness and contentedness. They are devoted to the perfor­
mance of obeisance and daily prayer to the Moon-crested Lord. Since
they meditate on the lotus-like feet of Нага, they obtain perfect knowl­
edge and a form that brings in distress to the feelings of love in the
people because they have perfect identity with Sarva (Siva).

1. tactically every important holy place claims ■ КдрИдтосжы Kiqrfa. Brahml’s

head sticking to Rudra's hand fell down by the efficacy of the holy Kuoda. Here
mere entry into BadarT did the trick. Hence the claim of Badatiklivama to he the
holiest place.
П.Ш220-29 9

20. By the worship of my Liftga there the people, when they die
at VSr&nasT, are redeemed by the one who is called Brahma.
21. VahnitTrtha remains shining near the feet of the Lord. By
seeing the great LiAga named Ked&ra one does not have any rebirth
thereafter.

Skanda said:
22. Why did VaigvSnara, the glorious and sole cause of all the
worlds, station himself at BadarT?1 Narrate it to me, О one of great
wisdom.

Siva said.
23-24 Formerly there was an assembly of sages who had subli­
mated their sexual energy, at the place where goddess GaAgi had joined
K&lindl. It is the holy spot named Da&£vamedhika well-known in the
three worlds. Fire-god was present there bowing down with great hu­
mility. Standing in front of the sages he began to ask:
Vai&v&naia asked.
23-26. О sages, you are the most excellent ones among the knowers
of Brahman. Your eye of knowledge sees equally what is seen and
what is unseen (by ordinary people). You all are full of kindness to­
wards the distressed. Your heart melts with pity. You are all full of
mercy. Your minds are not contaminated by the sins arising from all
evil characteristics. О most excellent ones among those who know
Brahman, how can I get free from hell?

27. There came the prominent sage Vy&sa, the greatest among
all excellent sages. After taking his holy dip in the waters of GaAgft,
he spoke these words:
Vyksa said.
28-29. There is a very great means for getting free from the sin
bom of your fault called omnivorousness. Resort to BadarT where Lord
Jan&rdana, the lord of Devas, is himself present. The Slayer of Madhu
is the destroyer of the sins of both devotees and non-devotees.
1. hi fact the Agni-fTrtha or the hot-water spring at that height of the Himalayas
was the main factor in increasing the importance of Badart. The mythical legend
narrated h erg js just an explanation of its existence and is meant to enhance the
importance o f BadaiT.
10 SkandaPuritoa9

30. There you take your holy bath in the waters of GaAg& and
circumambulate Hari. Then prostrate yourself like a rod. Thereby, ail
the sins will be destroyed.

31-32. On hearing the advice orally given by Vyisa, which the

(other) sages supported, Vahni started towards the North and went to
Mt. Gandhamddana.
After arriving at Badarika, he took his holy bath in the waters of
GaftgS. He then went to the hermitage of N&riiyana, bowed down de­
voutly and prayed:

Agni said:
33. I bow down to the sole lord o f the universe who is ancient
and eternal; who is replete with pure and perfect knowledge; who is
the lord and sire of the creators of the universe; who is one as well
as many; who is resorted to by infinite number of persons and is of pure
intellect.
34. Taking up his £akti in the form of M£y£ (the Lord assumes
three forms which I worship). I worship the Lord, the Creator of the
universe, who is endowed with Rajoguna. 1 worship the cause of its
sustenance by means of Sattvaguna. I praise Ugra the annihilator by
means of Tamoguna.
35. The Lord, the Atman, enchants the universe by means of AvidyS.
The sole form of VidyS extensively spreads in the three worlds. I resort
to the omniscient Lord who is the resort of VidyS and who becomes
JIva (the individual soul) through Avidya.
36. I praise the Lord who reveals (himself in) forms in accor­
dance with the wishes of devotees, who adopts the yogic slumber on
the vast body (of the serpent-king), who is the power wearing yellow
silken clothes and who has eight wonderful powers.
*

37. The Lord who is stationed in the heart and is eulogized by

all became delighted. He spoke these sweet words to PSvaka (Fire-god)
who sought sanctity:

$ ri N iriyana said:
38. Choose the boon. Welfare unto you. I am the bestower of
bodns and I have come. I am pleased with this prayer of yours as well
as yjMir humility, О sinless one.
ПМ2.39—ШИ.3.4 11

A gni said:
39. It is known to you fully why 1 have come. Still 1 shall speak
it by way of carrying out the behest of the Lord.
40. Indeed I am Sarvabhaksa (‘consumer of everything*). How
can I have redemption? On this account I am excessively frightened.

S n NSrSyana said:
41. Merely by seeing the holy spot the sin of living beings ceases
to exist. With my favour may you never have any sin.

42. Thereafter, PSvaka who is present all round in the form of a

Bhuta (Element) remained there by means of a single Kal3 (digit). He
was rid of all defects.
43. He who gets up in the morning and with purity listens to this
or recites this, shall undoubtedly attain the merit of a holy bath in
Agnitlrtha.

CHAPTER THREE

The Greatness o f Agnitlrtha and SiiMs o f

Nirada and MSrkandeya

Skanda said:
1. О Lord, О lord of all living beings, О expert in all holy rites,
О father, kindly narrate to me the greatness of AgnitTrtha.

Siva said:
2. This is an extremely secret TTrtha, resorted to by all the (other)
TTrthas. Out of deference to you 1 shall relate it succinctly.
3. Those who have committed (the five) MahSpStakas (great sins),
those who have committed sins called AtipHtakas,* О son, become pure
without any exertion merely by bathing (in it).
4. A sin lasting till death, which cannot be dispelled even by
expiatory rites, is destroyed merely by ablution in Vahnitlrtha.1

1. AtipStakasr. Sins due to sexual intercourse with nearest relatives such as

brothers andiusten, father and daughter.
12 SkandaPurSpa

5. Just as gold excessively contaminated by impurities becomes

pure (in fire), so also by resorting to AgnitTrtha the embodied soul
becomes rid of sins.
6. Merely by taking his bath here a man gets the merit which one
gets in other holy spots by performing severe penance for three years
and taking (nothing but) drops of water from the tip of a Ku£a blade.
7. If people feed Br&hmanas here in accordance with their afflu­
ence, there shall never be poverty in their families.
8. One who casts off his life in AgnitTrtha by observing fast,
breaks through the worlds of the Sun etc. and reaches the world of
Visnu.
# •

9. By taking his holy bath in VahnitTrtha, a man obtains that

merit which is acquired by thousands of C&ndriyanas and crores of
Kfcchras.1
10. This is my opinion that people who have committed the five
kinds of sins, О Six-faced One, will become pure by Japa as well as
Ргйпйуйта here.
11. Those base men who knowingly commit sins out of delusion,
are born in the wombs of vampires (and stay therein) as long as four­
teen Indras (i.e. for a period of a Manvantara).
12. Whether a person is ASramT (one who follows the four orders
or stages of life) or AnftSramT (non-A$ramT), he should not commit any
sin knowingly in VahnitTrtha as long as he is alive.
13. Holy bath, charitable gift, Japa, Н ота, SandhyU-prayers and
worship of the Deities, О Six-faced One, all these performed here,
have infinite number of times more merit than those in other TTrthas.
14. There are many sacred and great TTrthas. But there never was
a TTrtha equal to VahnitTrtha, nor will there ever be any.
15. Neither Brahmft, nor Siva, nor Sesa, neither Devas nor ascet­
ics are competent enough to recount the merit originating from VahnitTrtha.
They cannot.
16. Of what avail are many Yajftas, charitable gifts, observances
and restraints to them, if people can take holy bath in VahnitTrtha for
ten days?
17. One who casts off his life in VahnitTrtha by observing fast,I.

I. CSndrSyana is a penance involving increase and decrease in the intake of

morsels of food according to the increase and decrease in the digits of thfc moon
(HD IV, 134-138). Kfcchra is a general term for several penances (HD IV, 138-
141).
 ПМ.3.18-28 13

one who fasts for three (days) and worships JanSrdana in Vahnitlrtha
becomes comparable to Fire-god.
18. There is perpetual presence of Hari in the middle of the five
rocks. It is there alone that Vahnitlrtha is destructive of all sins.
I

Skanda enquired.
19. How did the five rocks (come) there? By whom were they
created there? What is the merit and what is the fruit of them. It
behoves you to relate this entirely.

Siva replied.
20. The five rocks are well-known as Narad!, №rasiihhT,V&rah!,
Garudi and MftrkantjeyT.1They yield all Siddhis.
21-23. Narada, the noble sage, performed a very severe penance
for securing the vision of Mah&visnu. He remained standing on a rock
taking in air and sustaining himself with the products of trees for sixty
thousand years. At that time, Lord Visnu came there in the guise of
a Brahmana. He appeared in front of him with great compassion and
spoke these sweet words to the excellent sage: “О sage whose sins
have been destroyed through penance, why are you undergoing this great
strain? What is it that you wish (to have)? Tell me.’*

NSrada said.
24. Who are you, О excellent Brahmana? In this forest devoid of
people, you have come to me with a desire to bless me. My mind is
delighted on seeing you.

25-28. On being spoken thus by Narada, Lord Janardana who held

a conch, a discus and an iron club, who was adorned with garlands of
lotus and sylvan flowers, shining along with yellow robes, who ap­
peared splendid with $r!vatsa scar and Kaustubha jewel, who was the
pure abode of Kamaia (Lak$mT) and who was eulogized (by sages)
headed by Sanandana, revealed his own form to Nftrada with great
compassion. On seeing him who came like the vital air into the body,
NSrada rose up immediately. With palms joined in reverence he bowed
1. These rocks are in the Bishenganga i.e. AlakanandS which flows near the
temple of Bgdifnftth. The Purftna writers are experts in creating mythical legends.
This PurtmLwriter glorifies the rocks by associating legendary hames like Nftrada,
Nfsiihha, Varftha, Ganiga and Mftrkap<feya with these rocks.
 14 SkandaPurSna *

down again and again. In great humility, he eulogized the lord of the
chiefs of all the worlds.

N&rada said
29. May that Lord of sanctifying divine form be pleased, the Lord
who is the witness unto all, who is the overlord of the worlds, who
richly endows himself with bodies in accordance with the wishes of
devotees and who is the ocean of mercifulness for those who resort to
him.
30. May the Lord whose form is the abode of Sattvaguna be pleased,
the Lord who glances with delightfully graceful smiles for the welfare
of the world and for producing excessive delight in the minds of the
good through (creating therein) eagerness and yearning etc.
31. May the Lord whose mind is moved with pity for the poor be
pleased, the Lord who is handsome with the grace and charm of Kandarpa
(god of Love), who makes Indirii (LaksmT) delighted with his pleas­
ingly majestic words and who is the excellent Kalpa tree for those who
resort to him.
32. People whose minds have become devoid of impurities by
worshipping his lotus-like feet, cut off all the causes of bondage with
the sword of knowledge. They realize the bliss of Brahman and become
free from weariness. May that Lord whose mind is filled with pity for
the wretched, be pleased.
33. May the Lord, the very experience of the bliss of Brahman,
be pleased: the Lord who is the bridge built across the ocean of worldly
existence, who is the cause of creation, sustenance and annihilation,
who is called Upendra (‘brother of Indra’) and who has acquired physi­
cal forms from Gunas.
34. Let that one and only Lord and Master be pleased: the Lord
who is the cause of development from subtle form of the elements
stabilized in the sense-organs(?), who is the most excellent one among
the refulgent ones and who assumes the state of individual soul by his
own Mflyfi.
35. May the Lord who is most excellent among those who are
merciful towards the wretched and the poor be pleased—the Lord by
whom Mahat is spread over (controlled) by his dfg-gapas (the qualities
of his vision?), by whom the world consisting of five BhQtas (elements)
is made dependent on his guips. Though he is one (without a second),
Ьф fa United with many qualities.
ПЖ3.36-45 15

36. Devas are your followers. As such they convert the ocean of
miseries into an insignificant pit dug by the hooves of calves and live
in heaven without any fear.
37. Obeisance to you, to V&sudeva. Obeisance to Saftkarsana; bow
to Pradyumna, to Aniruddha,1 to the Atman of all living beings.
38. Today my life has become blessed; today my penance has
become fruitful; today my knowledge has borne fruits, because of your
sight, О Jan&rdana.

SrT BhagavSn said:

39-40. 1 am delighted with this penance and eulogy of yours, О
N&rada. Nowhere in the three worlds is there a devotee of mine greater
than you. Welfare unto you. Choose your boon. I am the bestower of
boons standing in front of you. Know this, О N&rada, that your desires
will become realized on seeing me.

NSrada said:
41-42. О Lord, if you are (intend) to grant me boons, if I deserve
a boon, О Lord, grant me unflinching devotion to your lotus-like feet.
Your presence in my rock should never be stopped by you. (Finally)
this is the third boon to be given to me—No one should have union with
physical bodies any further (i.e. everyone should be liberated from Sarhs&ra)
if he sees or touches my Tirtha, takes bath in it or drinks its water.

$ n BhagavSn said:
43. Let it be so. Due to my love for you, I shall reside in your
TTrtha for the purpose of enabling all the creatures, both mobile and
immobile, to get rid of their bodies for good. There is no doubt about
it.

44. After saying thus Hari vanished there itself. N&rada of great
splendour stayed at BadarT along with (the Lord) for a few days. Being
delighted he went to MadhupurT (Mathura) from there.

Skanda said:
45. Recount to me the greatness of the rock of Mirkandeya. What

1. The- influence of PUcaratrism is evident by the mention of these four

Vy abas—Vftsndevs, SaAkar$ana etc.
 16 Skanda Purina9

is its merit? What is the benefit therefrom? How did it come to have
that designation?

Siva said:
46. Formerly, at the end of Tret&yuga, the great son of Mrkandu,
knowing that he would be short-lived, repeated the greatest Japa (i.e.
Mantra).
47. Hari, the immutable one, was worshipped by means of the
twelve-syllabled Mantra (viz. oih палю bhagavate vUsudevSya). Real­
izing that his span of life was seven Kalpas (? i.e. granting him that
span of life), Hari went away from there.
48-49. M9rkandeya heard about the wearisome nature of pilgrim­
age to TTrthas. He saw N&rada at Mathuri, О Six-faced One. N&rada,
the excellent sage, who was worshipped and saluted by him, told him
about the greatness of Badarl where Ke£ava stayed.

NSrada said:
50. О excellent one, why do you trouble yourself by resorting to
tiresome wanderings to various holy places. There is a great holy place
named BadarT where Hari is perpetually present.
51. Go there. You will see Hari directly with your physical eyes.

On hearing it, the sage was struck with wonder. He came to Vi£&l&
(Badarl).
52. After taking his holy bath, he sat on a rock and repeated the
eight-syllabled Mantra, viz. от пагйуапйуа namah.. Lord Jan&rdana
was pleased within three days (and appeared before him).
53. On seeing him holding conch, discus, iron club and lotus and
adorned with garlands of sylvan flowers, he got up immediately. M&rkandeya
bowed down to Jan&rdana and eulogized him with words faltering due
to devotion. He eulogized Jan&rdana.

MMrkandeya said
54. In this unstable world your lotus-like feet alone are stable.
(Otherwise) how can men be uplifted? Save me, О great Lord.
55., О Acyuta, mercifully save me; I am utterly weary and ex-
h&vVted on account of the three-fold distress. There are many kinds of
ignorance developing (within me). I am disoriented in this hole of the
world.
U.iii.3.56-66 17

56. О ocean of mercy, I have suffered great pain brought about

by the stay in wombs and the egress from many wombs as if from
mechanical contrivances.
57. In the womb full of clusters of entrails worms have eaten all
parts of my body and I have been overcome and troubled due to hunger
and thirst. Save me, О Slayer of Madhu.
58. I have been smeared with unclean filth etc. Due to weariness
I have become inactive. I have been confounded. I am thinking of the
fruits of my own Karmas. Save me, О Slayer of Madhu.
59. I have been unable to speak, to handle things and even to
breathe. I have become frightened. I have experienced great miseries
during the stay in wombs. Save me, О Slayer of Madhu.
60. I have been afflicted by the worldly existence full of miser­
ies due to old age, death, infancy etc. I (foolishly) consider this ocean
of misery as one of happiness. О ocean of compassion, protect me.
61-62. Sometimes I attained the state of worms. Sometimes I
became an insect bom of sweat. Sometimes I was a plant or (a ger­
minating seed) and sometimes I was a man. Thus I have been through
all sorts of wombs. I have undergone miseries. I have lost lustre. I have
become helpless. Now I have resorted to you. О Acyuta, save me.
f

63. On being thus eulogized by the intelligent Markandeya, Krsna

became pleased. He said to him: “O Brahminical sage, let the boon
be chosen from me.”

Sri MSrkandeya said:

64. If you are pleased with me, О Lord fond of the wretched and
the poor, grant me steady devotion to you in worshipping and seeing
you. Let there be your presence in the rock. This is to be my boon.

SQta said:
65. Saying “so be it” MahSvisnu vanished. 0 Brahmana, There­
upon, MSrkandeya who was pleased, went to his father’s hermitage.
66. This is a holy place which is destructive of all sins. The man
who listens to or recites to others (its glory or this episode of MSrkandeya)
will have access to Govinda (or his residence in Vaikuntha).
18 SkandaPuiOna

CHAPTER FOUR

The Greatness o f the Rocks o f Garuda, VarSha and Nirasiriiha

m

Skanda said:
I. О father, recount to me the greatness of Vainateya £ila (Garuda\s
rock). What is its merit? What is the benefit thereof? What is its
greatness?

Siva replied:
2-3. Garuda and Aruna of great strength and valour, were born of
Vinata's womb to КаЗуара. Aruna is the charioteer of the Sun-god.
With a desire to become Hari’s vehicle Garuda performed a penance
on the peak of Gandhamadana on the southern side of BadarT.
4. He restricted his diet to fruits, roots and water. He was unaf­
fected by mutually opposed pairs (such as pleasure, pain). He was the
most excellent one among those who performed Japa.
5-6. He, desirous of seeing Hari, continued the penance for thirty
thousand years. He stood with only one foot on the ground. He per­
formed the Japa without any ailment.
Thereafter the yellow-robed Lord equipped with his own weapons,
directly appeared before him like the full Moon in the East. He spoke
to him clearly with a tone as grave as the thundering sound of a cloud.
7. Still there was no external reaction (from Garuda). Thereupon,
the Lord blew his conch. Still there was no visible response on the part
of Garuda, the noble-souled one.
• w

8. Then the Lord entered into him through his breath. He made
him extraverted and shone in front of him outside.
9. On seeing Lord Hari, Garuda became free from fright. There
was horripilation all over his body. With palms joined in reverence he
eulogized thus:

Garuda said:
10. Be victorious, be victorious, О Lord whose abode is the minds
of the people of the three worlds; О Lord who have suppressed the
mass of sins; О Lord with excessive fragrance of the lotus-like pair of
feet vfttich are saluted by all the Devas; О destroyer of the forest of
enemies; О refulgent one; О Lord with your lotus-like pedestal ren­
 ЛЫ 5 19

dered graceful by crores of crowns of all the Suras and Asuras; О Lord
who have dispelled the thick veil of darkness from the hearts of your
own people; О Lord who, like the moon, dispel three kinds of distress
with your feet; О Lord to whom the rise, sustenance and annihilation
are graceful sports; О Lord who have increased the prosperity of the
universe with the fame of your three-fold form; О Lord who are like
a bee unto the lotus-like minds of your own people; О Lord who, like
the Sun, illuminate the minds of those who have understood all the
Vedas; О Lord whose feet have been saluted by your own men as well
as sages; О Lord whose nails produced the waters1 (of GaAgg) and
purified the Devas; О Lord of all the worlds, the dust of whose feet
mentally saluted by the sages, has become the essence of your favour.
Obeisance to you, О Lord of worlds; obeisance to you.
11. Also; may the Lord protect me: the Lord who is accompanied
by eight £aktis; who wears the garlands of sylvan flowers; who shines
in his yellow robes and flowers; whose feet shine like a lotus pool (?);
and whose sense-organs are perfect.
12. Everyday may the Lord protect me: the Lord whose form
shines within the lotus-like heart of devotees; whose fame originates
from the suppression of the wicked Daityas; who built the bridge (at
Rame£vara); who has protected all the people who resorted to him; and
who is the Lord of all the worlds.
13. Let the Lord of great intellect protect me: the Lord who like
the Moon dispels the three kinds of distress of mobile beings; whose
refulgence is like that of the shining Sun; who, though single, assumes
various guises through his May2.
14. This is the meritorious activity of the Lord who assumes
forms in due consideration for the wishes of devotees; who even in
infancy had chastened many kings; who follows the path of the Vedas,
which is beneficent in many ways.
15. May this embodied form of Rasa (rhythmic dance performed
by Krsna and Gopls) protect us. He partakes of Yajfia; he captivates
the heart; he is cosmic-formed; he takes away the silk cloth of the
women (Gopls); he assumes many forms for the sake of protecting
great men.

1. When V&mana (god Visnu) assumed a cosmic form to deprive King Bali
of his rule over the universe, lie covered the upper world by his second step and
his toe-nail scratched and punctured the outer shell of the BrahmSnda and the outer
water-sheath»of the universe forced its way through the hole caused by Visnu’s
nail. It is saM to be the heavenly GaAgl.
20 Skanda Purinam

16. Let this Purusa who can be obtained (realized) by persons

with love and devotion, who is the abode of all, who is delighted with
the group of servants (i.e. devotees) (taking himself) as their own servant
and whose glance is full of kindness, protects the universe.
17. With the tip of his nail with which he had pierced the neck
of hyena, he pinched the breasts of the cowherd lasses. He has been
sportingly given many forms by young women. Let this $esa (?) be for
(i.e. bring about) calmness and peace.
18. Let thir Tord be the suppressor of all miseries for us: the
Lord who is armeu h the rod of punishment for chastising people;
who is ready for sanctifying the great men who follow the rules pre­
scribed by himself.

19-20. Thus, the Lord was directly eulogized by the noble-souled

Garuda.
The son of Vinata invoked GaAga flowing in three paths (heavenly,
earthly and nether-worldly) in order to worship (the Lord). Thereupon
(the holy river) directly appeared on the mountain. She had five faces.
The son of Vinata performed the worship of the feet with that water.
21 -22. Then Garuda was told by Hari, “Let the boon be chosen”.
He then said, “With your favour, may 1 become invincible to Devas
and Daityas. May 1 be glorious with strength, vigour and valour. Let
me be your sole vehicle. Let this rock be well-known after my name.
It may be the dispeller of all sins. If this is remembered by men, they
must not be afflicted by poison or sickness.”
23. After saying thus, the son of Vinati remained silent. Saying
“It will be so”, Visnu spoke these words conducive to the welfare (of
all):
24-28. “You go to BadarT resorted to by Narada. By taking your
holy bath in Niradatlrtha etc. and observing fast for three days with
purity, it will be easy for you to have my vision there.” After saying
this Visnu vanished like lightning. Garuda joyously hastened to BadarT.
He then went to VahnitTrtha, resorted to the rock with devotion to him,
took his holy bath in Naradatlrtha and performed holy rites. Then he
saw the Lord stationed in NSradattrtha. He bowed to him in accordance
with the injunctions and at his bidding he went to his city. Ever since
then, this rock is called GirudT.

Skanda said:
29. О Lord of lords, recount to me the greatness of V&r&hT (rock).
What is its merit? What is its benefit? How did it get this name?
 ПЖ 4.3042 21

Siva said:
30-35. Having killed Hirany&ksa, the enemy of Devas, in the battle
and after lifting up the Earth from the nether worlds the Lord (Vi$nu)
came to BadarT. He stayed here till the end of the Kalpa. It is on
account of the excellence of BadarT that the Lord stationed himself
there. The Lord stationed himself there in the form of a rock. One
should go there, take his holy bath in the pure waters of GaAgft and
make charitable gift in accordance with his capacity. With his mind
made calm and peaceful through the waters of GaAga, he should sit and
perform Japa day and night with full concentration of mind.
He will then begin seeing the rock as the Lord. Of what avail is
much talk? Whatever the aspirant wishes for, he will realise quickly,
even if it be very difficult to perform.

Skanda requested:
36. О Lord, recount to me the greatness of the rock N&rasiriihi.
With your favour I have heard rare things, О great Lord.

Siva said:
37. After killing Hiranyaka€ipu sportingly with the tip of his claws
(nails), the Lord (in the form of Man-lion) (as if) blazed all over his
body with the fire of anger. He resembled the fire appearing at the time
of the ultimate annihilation of the world.
38. Devas came there. Full of kindness., they stood at a distance
and eulogized the Lord who had sportingly taken his body (of Man-
lion).
39. There Hari of great valour became delighted. He pervaded
the excellent Suras and Asuras with his refulgence. He said, “Choose
any boon that may cause great happiness to all the Devas.*'
40. Then the Self-bom Lord, the Lord of Suras, spoke these words
with smiles lighting up his face:
“O NSrasiihha, this form of yours is very fierce. It strikes terror into
the hearts of all embodied beings. Withdraw this."
41. The Lord did all these things duly, after depositing his divine
body in many ways on the mountains etc. Then he said, “What task
of yours should I perform now? О Devas who destroy your enemies, I
am pleased (with you)."
42. £ 0 Lord of cosmic form who have agitated (troubled) the world
with this form, this is the boon desired by us that you shall have that
four-armed form which is quiescent and causes internal happiness."
22 SkandaPurSna
*

43. With his divine vision Hari espied the universe and went to
Vi^alS. With the mind engrossed in playing in the waters of GaAg&, the
Lord spoke to the Suras and Asuras.
44. Then the Devas saw the Lord stationed in the4 middle of the
waters. Their fright subsided. With great feelings of devotion firmly
rooted (in their hearts), they bowed down and circumambulated the
Lord. Then they gradually went to their city.
45. Then all the sages and ascetics came there bending down
with the weight of their devotion. With hands joined together in reve­
rence, they eulogized Nrsirtiha of wonderful valour with the following
words:

The sages said:

46. Obeisance, Obeisance to you, О Lord of all the worlds, О
Lord of the universe according freedom from fear, О Lord of cosmic
form, О ocean of mercy, О Lord whose lotus-like feet are Tirthas that
should be resorted to, О Lord of £ri, be kind.
47. You are one but appear manifold through your own M3ya, just
as the water in different pots that differ on account of the limiting
conditions thereof.1О Lord who take wonderfully variegated bodies in
accordance with the wishes of the devotees, be pleased, О Lord having
faces everywhere, О Lord, the maker of the universe.

48. Thereupon, the delighted Lord Nrsirtiha of leonine valour spoke

these charming words: ‘‘Let the boon be chosen from me.”

The sages said:

49-52. If the Lord is pleased, this is the boon desired by us that
Vi&US should not be abandoned; О Lord of the worlds, kindly do (as
we wish).

(The Lord said:) “Let it be so”. All the sages went to their her­
mitages. Nrsirtiha in the form of the rock became engaged in sporting
in the waters. By observing fasts for three days and being devoted to
Japa and meditation, (a devotee) shall undoubtedly see the Lord di­
rectly in the form of Nrsirtiha.
One who, with purity, hears this with faith and recites this shall be
rid of all sins. He will obtain a residence in VaikuQfha.
1. The usual illustration given by Advaita Ved&ntins to show the relation
between the Supreme Soul and individual souls and the reality of the Supreme
Soul, the individual souls being his reflections only.
U.iu.5.1-8 23

CHAPTER FIVE

The Greatness o f VLWM

Skanda said:
1. Why does the Lord stay there faithfully? What is the merit
and the fruit of seeing, touching etc. (the rock)?
2. О father, kindly recount to me the merit of consuming the
Naivedya and the fruit of performing the great worship as well as that
of the circumambulation?

Siva said:
3. Formerly, in the beginning of Krtayuga, the Lord himself in­
carnate resorted to Tapas and Yoga for the sake of the welfare of all
living beings.
4. In Tretayuga he could be resorted to by groups of sages by
means of continuous practice of Yoga, because the Lord was devoted
to it. When Dvaparayuga arrived, the Lord was difficult of access because
he was devoted to knowledge (alone).
5-6. The Lord became one to be very rarely seen by sages and
Devas. Not being able to gain access to the Lord, groups of sages and
Devas went to the region of the Self-born Lord, agitated in their minds
with surprise. After going there and joyously bowing down to the lord
of the worlds, the sages and the ascetics as well as the Devas spoke
with Brhaspati as their leader.

Devas said:
7. Obeisance to you, О Grandfather, О Lord of Suras; you are the
support of all the worlds. You are the destroyer of the distress of those
who seek refuge (in you). You are the bestower of sustenance. You are
full of mercy. You are our redeemer and father. Our troubles are to be
submitted to you.

Brahma said:
8. Why have you all come with your minds agitated with surprise
in the company of the sages? Tell me the purpose of your visit.
24 SkandaPurSna

Dev as said:
9-10. Ever since the advent of Dv&para, the large-hearted Lord
is not to be seen at Vi&Ua. What is the reason thereof? Tell us if
Vi$£li has been abandoned by him and if so the place where he has
gone of his own accord. Or is it because of any offence on our part?
Tell us how he can become gracious (unto us).

Brahm i said:
11. I do not know this. Indeed this has been heard now from you.
What is the reason, О Suras, that the Lord has gone beyond the path
of your vision (i.e. has become invisible to you)? Come. Let us go to
the shore of the Ocean of Milk.

12. On being told thus, the heaven-dwellers, the sages and the
ascetics, went to the shore of the Ocean of Milk with Brahmi at their
head.
13. After going there, they eulogized Vrsakapi (Visnu), the Lord
of the Devas, the Lord of the universe, the overlord of all the worlds,
with words of wonderfully variegated meanings.

BrahmS said:
14. Obeisance to you, О presiding deity of all Purusas, О Lord
lying in the cave (of the heart) of all living beings, О Vasudeva, О
supporter of everything, О cause of the universe, О lord identical with
the universe.
15. You alone are the cause, the lord as well as the support of
all living beings. О Lord, the sole handsome one, with the help of your
M£y£ power you move about.
16. One becomes many. The immutable one becomes an actor (in
assuming many forms). Though he is all-pervading, out of his merciful
nature he becomes (a very small) bee occupying the lotus-like hearts
of his devotees and gives them different kinds of happiness. I salute
that Lord of the worlds.

Devas said:
17. The Lord is fire unto the forest of miseries. He takes the
essence of all the people. He is the Lord of Devas and heaven. He is
the immanent soul of the mobile and immobile beings. He is the in­
finite Lord. Let the Lord glance at us with his benign eyes.
 25

18. If a man is engaged in drinking the nectar of the name of the

Lord even once, he will consider salvation insignificant like a blade
of grass. 1 worship that Hari.
19. Reflected in AvidyS, he has assumed the form of the indi­
vidual souls. Since he has perfect knowledge, he is of quiescent nature.
May he sanctify the three worlds.

Gandharvas said:
20. Those who drink the water that is in contact with the feet of
Hari, will never drink again and again the milk from (lying on the) lap
of a mother. Even if men were to drink casually the nectar of his name,
they will when dead become immortal. No one will go down (to hell).
They will be free from doubts and fears.

21. On being eulogized thus, Hari rose up from the Ocean and
spoke to Brahma without being seen by the others. Only Brahma knew
it and no one else.
22-23 Brahma understood it and bowed down to the Lord. He told
the heaven-dwellers everything. “O Suras, listen respectfully. The Lord
has vanished because he found the people vicious in their intellect.”
On hearing these words of his, all the Devas went to heaven.
24. Then in the form of a recluse1 (i.e. Acarya Sahkara) I (i.e.
Siva) will raise Hari from the TTrtha named Narada and instal him
with a desire for the welfare of the worlds.
25. Merely by seeing that Lord, even great sins disappear instan­
taneously like deer on seeing a lion.
26. After conquering Dharma and Adharma and by seeing Lord
Hari, Lord of BadarT, people attain salvation without any exertion, О
Six-faced One.
27. As a result of (the advent of) Kali age, all the Tlrthas are
practically abandoned by Hari. After reaching BadarT, he abides there
directly (visibly).
28. After the advent of Kali, if salvation is desired, (only) BadarT
should be visited after abandoning all the TTrthas.
29. Even without perfect knowledge, without yogic practice and
exertions of wandering from TTrtha to TTrtha, a creature attains salva­
tion even in a single birth.
1. This tfcluse is the Advaita Vedanta teacher £aAkarficSrya (6th century c .e .
and not 8th* as is generally supposed). He is credited to have re-installed the
present idol of BadrTnSth and built the temple of BadrTnSth.
26 Skanda Ригала

30. If Hari is worshipped by a man in the course of thousands of

births, he should go to visit BadarT where the creature will not have
any cause of grief.
31. By repeating (the name) “BadarT, BadarT*' even casually, an
excellent man shall illuminate the world oppressed by darkness.
32. Just as by seeing light one is not afflicted by darkness, so
also by visiting BadarT no man need be afraid of death.
33. I salute the Lord of BadarT, beholding whom as the path to
salvation, the unredeemed sins lament.
34. For every step taken in the circumambulation of Hari in BadarT,
one receives as much merit as when the whole earth inclusive of mountains
and forests is circumambulated ten times.
35. For every step taken in BadarT in the circumambulation of
Hari, one receives as much merit as that of a horse-sacrifice or a
hundred Vajapeya sacrifices.
36. For every step taken in BadarT in the circumambulation of
Hari, one receives as much merit as that of the Caturmasa holy rite
or from that of giving away in charity the whole of the Cosmic Egg
(Brahmanda).
37. For every step taken in the circumambulation of Hari in BadarT,
one earns the same merit as that of Atikrcchra and MahSkrcchra
• • rites
mentioned in the Vedas.
38. The Naivedya of Visnu at BadarT even if it be a lump of
boiled rice, О Six-faced One, if consumed, dispels sin and purifies one
like the fire of paddy husk that purifies gold.
39. The cooked food that the Lord eats along with Narada and
other sages should be eaten unhesitatingly by all for the purification
of their nature.
40. Even the Devas really wish for it in every respect. Under
some pretext, they go to Badarika in order to consume the Naivedya
of Visnu, because they are eager to have it.
4 1. After partaking of food, they go to the abode of Visnu. The
devotees, the chief among whom is Prahlada, enter the region of Hari.
42. Whatever sin is knowingly committed whether during infancy,
youth or old age, it disappears on eating the Naivedya of Visnu at
BadarT.
43. By eating the Naivedya of Visriu at Badari, even that sin is
dispelled, for which capital punishment is prescribed as the atonement.
44. In other TTrthas one obtains salvation with great strain. (But
in BadarT) a man obtains SSlokya by eating the Naivedya of Vi$nu.
П.ш.5.45-56 27

45. That man becomes Acyuta himself who has the form of Hari
in his heart, the name of Hari in his mouth, the water with which
Hari*s feet have been washed on his head along with the Nirmalya and
the Naivedya of Hari in his belly.
46. The sin of the murder of a Brahmana, drinking of liquor,
stealing, carnally approaching the wife of one's preceptor—all these
sins are destroyed by eating the Naivedya of Visnu at BadarT.
47. A holy place like BadarT, wealth like Naivedya, a TTrtha like
that of Narada has never been before nor will there ever be.
48. BadarT should be visited even with great exertion; the Naivedya
there should be eaten; the Lord should be seen there at VahnitTrtha;
and the holy dip there is very rare.
49. The water with which the Lord's feet have been washed at
Vi$ala shall be far ahead of (i.e. holier than) all the TTrthas on the
earth as well as all the religious observances.
50. Of what avail are charitable gifts, penances and exertions for
pilgrimages on the part of that person who gets at least a drop of the
water with which Visnu’s
• • feet have been washed at BadarT!
51. Atonements prattle (i.e. boast of their efficacy), О Six-faced
One, only until the time of getting the water with which are washed
the feet of Visnu
•• at BadarT.
52. If persons desire to proceed on the path of salvation easily
without much trouble, the Naivedya of Visnu should be (acquired and)
eaten by them with great effort.
53. Those men who accept monetary gifts (after going to BadarT)
are sinners. They always remain in the vortex of worldly existence.
They will never have the merit of undertaking the pilgrimage there.
54. By despising the Naivedya people become afflicted by Tamas
and are themselves censured. There is no doubt about this that one
Ш

acquires purity of nature by eating the Naivedya.

55. Those who bring the Naivedya themselves and feed Briihmanas
with it, become contented like persons who have achieved their objec­
tives. Of what importance is the merit of the charitable act called
TulMpurusa-dSnal1
56. By taking a mouthful (of Naivedya) at BadarT one gets that
merit which is obtained by making great charitable gifts after going
to Kuruk$etra during a solar eclipse.I.

I. TulSpuru$ad&na: A MahUdSna. The donor is to be weighed against gold (or

silver) and the precious metal is to be distributed amongst BrShmanas. (HD II.ii.
871-72)
28 Skanda Ригйпа в

57. After reaching the holy place of Badari, one should strive (to
obtain) at least a mouthful (of Naivedya). This is a great means to
propitiate Hari there in Badari. By serving food to ascetics even an
offender will be a beloved of Visnu. ■ •

58. There is no other lord like Visnu. There is no town equal to

Vilala; there is no deserving (i.e. eligible for receiving charity) person
on a par with a mendicant; there is no TTrtha like Rsitlrtha.
59. Even Brahma cannot recount the merits of those sacred men
who perform Caturmasya (at Badari).
60-61. The acquisition of merits by mendicants here is particu­
larly glorified. Merely by seeing Badari mendicants acquire ten times
the merit usually obtained by listening to the Vedanta. During Catur-
msisya they derive particularly the benefit of salvation.
62. Those who renounce (i.e. become Sannyasins), О dear son, in
the holy place of Badari, are liberated without strain. Those foolish
persons and those who are insentient, those hyprocrites who wear ochre
robes—all these can have salvation within their reach.
63. Whether they are persons of knowledge or not, whether they
are renouncers or men of holy observances, Badari should be visisted
by all those who are desirous of obtaining benefits.
• 64. By listening to this meritorious chapter even casually a man
shall be rid of all sins and honoured in the world of Visnu. гл л

CHAPTER SIX

The Greatness o f VasudharH1

Skanda asked:
1. О my father Mahe£vara, kindly recount to me the greatness of
that Tlrtha where the skull dropped down from your hand.

Jaimini said:
2. This TTrtha is a great secret. It is bowed down to by Suras and
Asuras. Merely by bathing therein even a man guilty of the murder of
a Br&hmaria becomes purified.I.
I. A waterfall four miles north of BadrTnSth near the village Manal. It is the
so u rc e A la k a n a n d fl, a tributary of GahgS. (Dc 3, 26)
И Ж 6.3-14 2 9

3. There are five TTrthas in the holy place named Kapalamocana

which rids one of all the sins. Penance, charitable gifts and holy ab­
lution therein (the merit accrued from) everything is expected to be
inexhaustible.
4 By making rice-balls duly (and offering them to Pitrs) one can
redeem the Pitrs from hell. This is called Pitrtirtha, eight times more
meritorious than Gaya.
5. By the libation of water and gingelly seeds, the Pitrs go to the
excellent heaven.
6. If the devotee is steadily engaged in Japa day and night with
concentration and mental purity, the fulfilment of his desire shall be
great and instantaneous.
7. All the holy rites pertaining to the other world are unobstructed
in the TTrtha called Kap&lamocana. Nothing more remains to be done
about Pitrs.

Skanda said:
8. Where is this BrahmatTrtha? Of what sort is its benefit? Who
stay there? Kindly recount this to me, О father.

£iva said:
9-10. Once Madhu and Kaitabha carried away the Vedas from
the lotus-like mouth of Prajapati who was stationed in the lotus com­
ing out through the navel of Visnu. They went away. Then the Lotus-
born Lord got up from his bed and was desirous of creating (the uni­
verse). But without the Vedas he could not create the world. His power
of memory was affected.
11. Then he came to Badarika guarded by Hari. Bending his head
down, he eulogized the eternal Lord.
12-14. Then, from the holy pit rose up the horse-headed Lord
equipped with his own weapons. He was clad in yellow robes. He was
white in complexion. He had four arms and very proud eyes. He was
very wonderful in his features, with prominently keen eyes. He re­
sembled a cloud tinged with moving lustre. By his own refulgence he
had subdued all sorts of lustres. Endowed with mercy he appeared in
front of BrahmS. On seeing him Brahma became agitated with sur­
prise. With his delight evident in his eyes he bowed down and eulo­
gized him.
30 SkandaPurSnam

Brahma said:
15. Obeisance to you having the lotus in your navel. Bow to you,
О support of Kamala (Goddess of fortune). Obeisance to you, О abode
of Kamala. Salute to the Lofti wearing a large garland of sylvan flow­
ers.
16. Obeisance to the Lord of the nature of pure knowledge, to the
Lord residing in his abode in the cavity (hearts of all beings); obei­
sance to you, to Lord HrsTke£a, the calm one.
17. Salute to the Lord who have assumed many bodies for the
sake of protecting your own devotees, to the wielder of the £arhga
bow; obeisance to Brahman, to the wielder of the iron club for destroy­
ing infinite pain (of devotees).
18. Obeisance to the victorious Visnu, to the protector of all
creatures, to the Lord who engage yourself in various activities to stop
the worthless worldly existence(?).
19. О Lord supporting the universe, obeisance to you from whom
all the activities of the Gunas have receded, О Lord, the excellent
supporting pillar of Suras and Asuras; obeisance to you, the cause of
recession, sustenance and renown?

20. On being praised thus by the Lord of Suras, the great l£vara
who is stationed in the heart and who knows everything along with all
activities, came in between those demons suddenly, bound them and
killed them sportingly.
21. Thereafter he took the Nigama (Vedas) and came near Brahma.
After giving his own Nigama unto him, he became happy and com­
posed, and was eulogized.
22. Ever since then that TTrtha which was manifested by Brahma
became well-known as Brahmakunda. • i It is famous in all the three
worlds.
23. Merely by visiting it people of great sins become absolved
of their sins. They immediately go to the world of Brahma.
24. Those people who take their holy bath or perform holy rites
there, go beyond the world of Brahma, to that of Visnu.

Skanda said:
25. What did Brahma do after obtaining the Vedas from Janirdana?
Kindly recount this and everything else to me now.
Mahadeva narrated:
26. Having seen Badarika£rama, all the four Vedas were not inclined
to go along with Brahma, О dear son.
27. Thereupon Brahma became depressed. On seeing him so, Siddhas,
the residents of Janaloka, duly eulogized, prostrated and spoke thus:

Siddhas said:
28. The command of the Lord must be carried out by all the
beings, mobile and immobile. The Lord is the maker, the annihilator,
the father (protector) and the preceptor unto all the creatures.
29. Your stay (residence) near Brahma has been commanded by
Lord Hari himself. There is a way out, still without much of worry.
30. One form of yours should stay here in the liquid form and let
the second form go with Brahma to his world.

31. Thereafter, the Vedas with due consideration assumed two

forms. They went to the world of Brahma along with him with great
delight.
32. Thereafter, the Four-faced Lord duly created the three worlds.
The holy bath, charitable gifts, penances and other holy rites performed
in the liquid forms of the Vedas will not be broken or interrupted until
the ultimate annihilation of all living beings.
33. Men who observe fast for three days with some benefit in
view become undoubtedly the commentators and expounders of the four
Vedas.
34. All the four Vedas stand in the proper order at the side of the
Lord. They are called Rk, Yajus, Sanian and Atharvan.
35. Even in Kaliyuga there are very few people who are merito­
rious, devoid of sins and masters of the Vedas and Vedaiigas. Very few
of them hear the chanting of the Vedas even.
36. SarasvatT is above the four Vedas. If her name is repeated
frequently, SarasvatT1 in the form of water dispels the inertia of men.
37. If a person stands in the waters of SarasvatT and performs
Japa (of a Mantra) with concentration and mental purity, that Mantra
will never be broken.
38. Even the holy lord, sage Vedavyasa of a liberal mind, be­

I. This revulet is a tributary of AlakanandS. It is different from the Vedic

SarasvatT nTing in Sirmur hill in Sewalik range or that near SomanSfha (Gujarat)
or Harakhaili in East Afghanistan. (De 180-81)
 32 SkandaPurSna

came conversant with the import or contents of the Purana collection,

by the favour of SarasvatT.
39. For the welfare of all the three worlds the Lord of the worlds
duly established Van! (Goddess of speech) who bestows the (rich) gift
of speech.
40. If a person visits, touches, takes bath in it, worships it, eu­
logizes it or rejoices in it, his family will never have separation from
SarasvatT (Learning).
41. If men perform Japas on the banks of SarasvatT, they will
attain perfection in (the employment of) Mantras ere long. There is no
doubt about it.
42. Of what avail is much talk? VanT, having the liquid form (i.e.
River SarasvatT) bestows the gift of speech on men. (Merely) by seeing
it, there shall result brilliant (excellent) purification.
43. Behind it on the southern side there is the TTrtha Indrapada
well-known as Dravadhara, where Indra had performed penance.
44. After performing a very severe penance, he propitiated Janar-
dana. Then he obtained the position of Indra bowed to by Suras and
Asuras.
45. Penance, charitable gifts, Нота, holy rites, pious observances
and restraints—all these are said to yield merit multiplied infinite-fold.
That TTrtha is difficult of access.
46-47. Every month, on the thirteenth day in the bright half, a
devotee should take bath in the excellent TTrtha (named) Haritosana.
He should approach Sutramacchanda in its company(?) He should then
fast for two days and worship Janardana. He shall thereby be liberated
and honoured in the world of (Indra).
48. There itself is (the holy spot) Manasodbheda that is destruc­
tive of all sins. It is difficult of access to all creatures. There are great
sages in that place.
49. They completely untie the mental knot of Cit and Acit. The
name Manasodbheda is proclaimed everywhere by the sages.
50. They split the knots in the heart and clarify many doubts.
They destroy Karmas. Therefore (the holy spot) became (known as)
Manasodbheda.
51. If by chance a man obtains only a drop (from the TTrtha) here,
he attains liberation instantaneously. What can be superior to this?
52. These sages live in their abodes in the caves of the mountain.
They subsist on the diet of fruits, roots and water. They have conquered
theitminds and (desire for) objects. They have keen intellect. They are
П.ш.6.53-66 33

agitated due to their fear of sins as well as that of the Kali Age.
(D efective Text)
53. They get good clothes after exertions for (collecting) fruit
(and bringing) water from springs in deep caverns. Everyday they take
bath three times. Thereby these sages have subdued the onslaughts
(strong impulses) of the sense organs.
54. There are many means (to salvation) involving physical strain.
But the easiest means in the world is visiting MSnasodbheda.
55. On the day when a meritorious person obtains the (sacred)
waters, he becomes similar to Vy&sa, Yama and the Pitrs in due course.
56. This TTrtha is one worthy of being desired by men. It keeps
desires and ambitions under control by fulfilling them. There shall be
salvation even if there is no desire. This is certain in both the cases.
57. If any man, by mistake, were to entertain desires, he will
enjoy the fruits and later he will have liberation. There is no doubt
about this.
58. People will enjoy all the pleasures in the worlds beginning
with Maharloka as they desire. After the pleasures have been enjoyed,
they go again (to this world) being subject to desires.
59. Learned men should endeavour for the acquisition of the aims
of life. In my opinion their endeavour here in the holy spot M&nasodbheda
does not go in vain.
60. On the western side of MUnasodbhedana there is the famous
TTrtha named Vasudh3r&. It is the most fascinating of all. It is the
rarest of TTrthas in all the three worlds.
61. On hearing from Nirada that Badarikaframa is the most exce­
llent one among all the TTrthas in the three worlds, all the Vasus came
here.
62. They performed very severe penance for thirty thousand years
with leaves and water for their diet. Thereby they attained Siddhi.
63-64. Their fatigue has been dispelled by the happiness of see­
ing the Lord. Their lotus-like faces became full-blown due to the mass
of delight in their hearts. After seeing Lord N&rSyana and securing a
fine boon, they obtained the happiness, prosperity and devotion to Hah.
Thus they became joyous.
65. By taking bath here, drinking the water and worshipping
Janirdana, one enjoys happiness in this world and attains the greatest
region in the end.
66. To meritorious persons a fiery refulgence is visible here in
the middle of the water. On seeing this one does not stay further within
34 SkandaPurSna в

any womb (i.e. gets Moksa).

67. If sinners of impure parentage, whose minds and activities
are those of heretics, come here, the waters generally do not fall on
their heads.
68. Good people who remain pure, worship JanUrdana and fast for
three days with great devotion to the Lord, see the Siddhas.
69-70. Those who are fickle-minded and covetous, who do not
speak the truth there, who fraudulently take away the wealth and wives
of other people and ridicule others, who are clad in dirty clothes, who
are not calm, who are not pure, who have abandoned good holy rites
and whose minds also are impure, never attain any benefit here.
71 -72. The few calm and quiet SSdhakas (aspirants) who take the
path enjoined in the Vedas (attain happiness). Their Japas, penances,
Homas, charitable gifts, holy rites, pious observances etc. pursued in
accordance with their capacity bestow everlasting benefits.
73. Even the least bit of auspicious rites performed by embodied
beings may yield a great result and even excellent salvation.
74. Is it necessary to recount more about the benefits of a place
where (even) Devas go seeking benefit? After Hari’s worship those
people who sought pleasing things became joyous and are engaged in
the path leading to heaven.
75. (This is a holy spot) where there are no persons who create
obstacles to holy rites. Afraid of Hari, they (? holy rites) become fruc­
tified. Those who possess the power of discrimination enjoy the ben­
efit. All good souls engaged in the path of duty (enjoy the benefit).
76. Those who read, teach and recite (this sacred treatise) that
has been revealed, that has reference to the holy TTrtha, become adorned
with devotional feelings. They go to the auspicious region of Hari.

CHAPTER SEVEN

The Greatness o f PahcadhSrS and Other TTrthas

Siva said:
1. On the south-west thereof, five streams of water flow down.
Know that they are PrabhSsa, Puskara, GayS, Naimisa and Kuruksetra
IftJtquid (water) form, О Six-faced One.
2. Formerly those intelligent ones went to the abode of Brahmg
ПМ. 7.3-13 35

in unclean forms, (because) they had been polluted by the sins of

sinners. #
3. After going there and bowing down to Brahmft, the sanctifier
of the worlds, all of them stood there with palms joined in reverence
and told the purpose of their arrival.
4. On hearing it the Lord of the universe went into a trance. On
recollecting Badarikiframa he smiled and spoke the following sweet
words:
5. “Do not be afraid. Go quickly to Badarik3.<rama of Hari by
entering which great merit will accrue to you."
6. Then they bowed down to Brahmi and with their eyes (like)
full-blown (lotus) on account of excessive delight, they went to Vi.<SU
of unmeasured lustre.
7. The moment they entered Vi&ila, all their sins were dispelled.
Thereafter, they assumed two forms and eagerly went to their own
abode.
8-10. In liquid (water) form as well as in another all those five
stand free from the impurities. By taking bath in accordance with the
injunctions in those Tirthas and by performing the daily routine of holy
rites with purity, one obtains the merit of the respective TTrtha and
attains the greatest position in the end. One who is engaged in the
observance of fasts for five days and then worships Jan&rdana, enjoys
many worldly pleasures here and (after death) attains SSIokya (i.e.
residence in the same world as that) of Hari.
11. Beyond that is the Tirtha free of impurities, named Soma-
kunda. It is the place where Soma, the storehouse of digits, performed
a penance.

Skanda said:
12. О you the most excellent one among eloquent beings, describe
to me the greatness of Somakunda. О great Lord, I wish to hear about
it with your favour.

Siva said:
13. Formerly Soma, the glorious son of Atri, attained youth. From
Gandharvas he frequently heard that heaven-dwellers enjoy (perpetual)
happiness. Then he went to his father to ask him how it could be
obtained.
36 SkandaPurSna

Soma said:
«
14-15. О holy lord conversant with all pious activities, О ocean
of the nectar of mercy, how can heaven that is the most excellent of
all, be obtained? Kindly tell me, О father, that (holy) means through
which I shall become Lord of Planets, Stars, Constellations and Me­
dicinal Herbs.

A tri said:
16. О son, if one propitiates Govinda by means of restraints and
pious observances, what is difficult of access to him? Nothing is dif­
ficult to be obtained by good people in this world and in the other
world.

17. From Nfirada he heard that (BadarT). the holy place, is excellent
and free from impurities. After bowing down to his father, he went to
the North, to BadarT.
18. After going there, he performed the worship of Visnu by means
of pure and praiseworthy fruits. He performed Japa of the excellent and
charming eight-syllabled Mantra (viz. oth пйг&уапйуа namah).
19. For eighty thousand years he performed the excessively aus­
tere, great penance with the Lord in view. It was the cause of great
panic to all the worlds.
20. Then the delighted Lord, fond of his devotees, came there
and spoke to Soma duly: “O devotee of excellent holy rites, choose
your boon.*’
21. Then Soma got up, bowed to him again and again and said:
“With thy favour 1 wish to be Lord of Planets, Stars and Constellations
as well as all the BrShmaQas.”

Hari said:
22. Choose another boon that is more difficult to obtain to people
like you.

Then he did not choose any boon, О Son of the Daughter of Himavftn.
23. With his mind excessively distressed, Soma performed a great
penance once again for thirty thousand years by the standard of gods,
О dear son.
24. At that time, with his heart filled with pity, the Lord went
there and said, “Welfare unto you. Choose a boon. I am the bestower
П.ш. 725-34 37

of boons in front of you.” Soma chose a boon like the one before. On
hearing it, Hari vanished.
25. Thereupon Soma who became more distressed performed a
great penance once again. A very difficult penance was performed (by
him) for forty thousand years.
26. Thereupon, the delighted Hari appeared directly before him
holding the conch, the discus and the iron club. He spoke these charm­
ing words to the exhausted Soma, the storehouse of penance:
27. “Get up, get up; welfare unto you. Choose a boon, О (devo­
tee) of holy rites. I, the storehouse of penances, have been certainly
propitiated by you by means of penance.”

Soma said:
28. If you are delighted with me, О holy Lord, the most promi­
nent bestower of boons, grant unto me the lordship of Planets, Constel­
lations and Stars as well as of Medicinal Herbs, Brlhmanas and Night,
О Lord of the universe.

S tf Bhagavin said:
29. A thing very difficult to obtain has been prayed for, О dear
one. Yet I shall grant it. Let it be so.

Thereupon all the heaven-dwellers came there and duly crowned

Soma as die king with great respect.
30. Thereupon the Moon-god came in a chariot covered with fine
cloths. He then got into the aerial chariot. Being eulogized by Suras,
he rose into the firmament.
31. Ever since then that TKrdia became well-known as Somakuttfa.
It is a rare sacred place. Merely by seeing it, men become rid of their
faults and sins.
32-34. Even persons of despicable nature go to Soma's world by
touching it and drinking its waters. By taking the holy bath in it. by
propitiating Pitf* and Devas in accordance with the injunctions, the de­
votee shall pierce Soma's world and pass on to the world of Visriu.
If anyone observes fast for three days and worships Janirdana, he
never returns to the earth even in the course of hundreds and crores o f
Kalpas.
If a person stays dime for three days, worships Janirdana, performs
particular Japas, he can achieves mastery over Mantras.
38 SkandaPurSna

35. By visiting Somakunda, all the sins of men, committed men­

tally, verbally or physically, shall be destroyed.
36. Beyond that is the DvSdatoditya TTrtha which is a great de­
stroyer of sins. By performing a very difficult penance here a son of
Kafyapa became the Sun-god.
37. It is very difficult to get (a TTrtha like this) in all the three
worlds. It is the sole cause for success of penance. On Sundays, the
seventh lunar day and on the days of the transit of the Sun (from one
Zodiac to another), one should take his holy bath in accordance with
the injunctions. He becomes purified of all the sins committed in the
course of seven births.
38. One shall perform the Рйгёка1expiatory rites duly and wor­
ship Janirdana. He will rejoice in the world of the Sun and will be
honoured in the world of Visnu.
39. One who is afflicted with severe illness should take bath and
drink its water with mental and physical purity. Ere long he will be
liberated from ailments. There is no doubt about it.
40. The next TTrtha is Catuhsrota. It is very fascinating to the
eyes. The four aims of life, Dharma (virtue), Artha (wealth), Kama
(love) and Moksa (salvation), stay there in liquid form.
41. In compliance of the behest of Hari in this Vaisnava holy
place, the Puru$3rhtas (aims of life) themselves in liquefied form are
the causes of the salvation of all living beings.
42. The aims of life with Dharma as the most important one
occupy the quarters beginning with the East in due order. They are
there as if they have separate bodies. If people worship them as they
occupy (the quarters) in due order, indeed people will derive perpetual
pleasure.
43. In other holy places these four have not come together like
this. They are not obtainable even to gods. Those who have masses of
merit acquired before, take birth as Br&hmanas and see them.
44-45. ’"Those who are wicked, those who are in league with vicious

I. РМ кл: Also called Krcchn by some {Baudhiy*пл Dh. 5.II.1-9I). It con­

sists of a twelve-day fa st This penance removes all sins. For details vide Menu
XI.215. YijUavalkya Ш.320, BaudMyaaa D b.S.IV.5.16, AP 171.10.
♦In v44 the second line: k^mirijaya-prlpM -jaya-pradhina, should form the 4th
line of the verse and should meaningfully be connected with verse 45. Thus lines
1. 3 A 4 of verse 44 form one meaningful sentence, viz. “Those wicked people
who are in league with the vicious, like pet animals of vulgar women, do not see
(i.e. attain) for a long time the Puruslrthas.”
Line 2 of v 44 taken with v 45 means “Those persons who are mainly characterised
 Ж 7.46-57 39

people, (hose who are like only pet short animals of vulgar womenfolk,
may give importance to forbearance, straightforwardness, and vital breaths.
They do not see the aims of human life even after a long time.
Similarly they find ere long those aims of life that may cause
Tattvajfkina (knowledge of the Truth).
46. Devas beginning with BrahmS, sages and ascetics come here
during Parvan days with great purity, in order to take their holy bath,
О Six-faced One.
47-50. There, beyond that is the TTrtha named Satyapada. It is
charming to all. This Kunda is in the shape of a triangle. It is destruc­
tive of sins. On the eleventh day (in the lunar fortnight) Hari himself
comes to that holy spot. After him come all the sages, saints and
ascetics, in order to take their bath duly in the Kunda named Satyapada.
A few persons who are devoutly engaged in the practice of truth hear
the song of Gandharvas and celestial damsels at midday on the elev­
enth day. On seeing this holy Tfrtha even great sins flee with fright
like deer on seeing a lion.
51. A clever devotee should take holy bath in accordance with
the injunctions of one's own branch (of Vedas). Thereby he attains
Satyaloka. Thereafter he attains salvation.
52. One should be pure (mentally and physically) and observe
fast for a day and a night. Then he should worship Jan&rdana in accor­
dance with his capacity. He shall be worthy of being a liberated soul
even while alive.
53. Brahmfi, Visnu and Rudra are stationed in a triangle. They
perform penance with perfect concentration everyday for giving delight
to all the worlds.
54. This TTrtha which gives the region of Satya(-loka), named
Trikonamandita should be visisted with great effort by those who desire
to be rid of all sins.
55. It is impossible even for Brahml to express the greatness of
those who perform Japa, penance, eulogy of Hari. worship, adoration
and salutation to Hari.
56. Beyond that is the hermitage of Nara and N&r&yana, named
Ativimala. There the pure water is seen in two forms.
57. Both of them will be certainly delighted with both of these.

by forbearance, straightforwardness, control of breath (or Yogic practice) simi­

larly look (П . achieve) ere long those objectives of human life which are caused
only by thelnow ledge of Truth.
40 SkandaPltrSoa

One who takes bath there with determination and worships Jan&rdana
shall certainly be liberated from all sins.
58. Thereafter, a sacred TTrtha1of fine shape on the summit that
is the abode of N&r&yana, is the manifestor of UrvaST (i.e. her birth
place).

Skanda said:
59. О father, how did Urava£T reveal herself on that summit?
What is the merit and the benefit of that holy TTrtha there? I have
great curiosity. Recount it to me.

Siva said:
60. MOiti was the wife of Dharma, О Six-faced One. Nara and
N&r&yana were born to her. The Lord himself was born (of her).
61. Getting the sanction from their parents, they determined to
perform penance. They stationed themselves on the two mountains like
personifications of penance itself.
62-63. On seeing them, £akra was surprised. He sent Manmatha
(i.e. the god of love) along with his group, so that the penance might
be (disturbed and) destroyed. They went to Gandhamftdana with pride
in their exploits. Realizing the rise in the strength of Nir&yana duly,
they lost their hope and they became dispirited. The Lord of the uni­
verse said to them:

Hari said:
64-66. Why have you come? Let my hospitality be accepted.

After saying this he gave them fruits and roots as well as UrvadT.
Then he vanished even as they stood observing her as one who might
cause obstruction to the penance. They became frightened and went to
heaven where they mentioned to Sakra about the strength of Hari. On
getting Urvafl Sakra experienced ecstatic delight.
67-68. Ever since then, that TTrtha became famous separately
after the name of UrvaST. In the place where the Lord sits engrossed

1. This is difficult to climb even now-a-days. The Ptnfpas claim UrvafTs birth
from N lriyaga whose laps (ant) she is said to have occupied (Vm). Her name
suggests that she must have been a resident of Ur in Central Asia.
IIJii.7.69-78 41

in penance, a devotee should take his bath in accordance with the

injunctions and observe fast for two nights. By worshipping Hari there
Nara (Man) becomes N&riyana himself.
69. A man who reaches Urva£Tkunda and takes his bath there
with an ardent desire obtains the world of Urva£T, О dear son.
70. Near Urva£Tkujida the Lord is always present in the (posture
of) performing a penance, contemplating on the well-being of all living
beings.
71. Above it even wind bears the fragrance obtained solely from
the lotus-like feet of the Lord of $rT. If those who are afflicted by the
sins of Kali come into contact with it, they will never suffer due to
the mass of sins.
72. (Defective Text) A person who is dejected due to the glory
of (his high) office attained delight by the power of the contact with
it. He serves Acyuta alone in the cavity of the mountain. Bearing the
pair of the feet of the Lord of §ri all round, he becomes calm in the
wind.
73. Even a worm which is full of excessive sins laughs at Devas
because, stationed in that holy spot, all his evils have been subdued
and he has become devoid of desires. Indeed that region is obtained
after abandoning the flower which has become sport due to his con­
tact^).
74. After going to that place, the minds of sages are not aware
of external objects, because they (their minds) are fixed to the lotus­
like feet (of the Lord). The Lord of the earth stationed there, allots his
own region to the people coming in due order.
75. There are many Tirthas on the mountain resorted to by Niriyana.
They are destructive of all sins instantaneously. I know them but the
common people do not.
76. In the terrible cave of Saihs&ra where (the existence of) the
Atman is concealed, after reaching Urva£Tkunda a man should stay
there for a day.
77. To the southern side of Urvaftkunda, there are the weapons
of the Lord of the universe. By seeing them one will not meet with
any danger from weapons.
78. He who listens to this devoutly or he who reads or recites this
with concentration shall be rid of all sins. He attains S&lokya of Hari.
42 SkandaPurSna »

CHAPTER EIGHT

The Greatness o f Various TTrthas at Badari

Siva said:
1. To the south of Brahmakunda is the great mountain NarSvisa
( ‘Abode of Nara’). It is there that Meru which is the most beautiful in
the world was fixed by the Lord.
it

Skanda said:
2. How was Meru fixed by the Lord near Nara? О father, my
curiosity is great. Let it be narrated if you like it.

MahUdeva said:
3-6. When the Lord himself transferred his residence to Vi$ala,
Devas, great sages, Siddhas, VidySdharas and Caranas left the peaks
of Meru because they were eager to see the Lord.
On account of the delight caused to them by the sight of the Lord
they abandoned heaven. Then, О Six-faced One, for their happiness
(and convenience) the Lord uprooted the peaks of Meru with his single
hand playfully and placed them (at Vi&ll§). Thereby the Lord increased
the pleasure of all. Then all of them saw the mountain made of gold.
They all were delighted; they eulogized N&r&yana who is devoid of
ailments.

Devas said:
7. We pay our obeisance to that Lord of fierce splendour and
power of penance, who assumes sportingly many bodies for our happi­
ness as well as for the rest of the world, who brought the golden mountain
here, who conquers hundreds of demons, and who solely belongs to the
side of Suras.
8. The Lord destroys out of compassion the distress of the mis­
erable like fire reducing to ash even a mountain of cotton. He is the
supporter of those who seek refuge in him; he is the most excellent one
among those who know the one (and our Lord). Let him be pleased with
us by whatever he does out of kindness. Whatever he does has never
been imitated by any person.
9. Like a father he gives us perfect training and makes us lofty-
 .10-18 43

minded. Не is kind and full of his own acquisition. His glances are
efficient in the protection of the three worlds. He is the ocean full of
nectar. Let him protect (us) from adversities.

The sages said:

10. The entire universe is superimposed on him. It is only an
implement for his sports. It appears to be true. There is a mass of
splendour on the face of the unborn Lord of great plenty. He is the Lord
whose form is resorted to (by all). We bow down to youTО eternal
Being.

Siddhas said:
11. Great men have attained Siddhi due to an iota of his kind­
ness. Other men of the world too have crossed the terrible ocean of
worldly existence without delay. This is our considered opinion.

VidyMdharas said:
12. О Lord endowed with a host of good qualities, О Lord with
welfare as your form (i.e. whose form is conducive to welfare), О great
Lord, О cause of continuous series of honour, is there any wonder that
those who are inebriated with the sweet flavour of the liquor (extracted)
from your lotus-feet stay completely satisfied?

13. Thereupon the delighted Lord (appeared) before those heaven-

dwellers. On being told “Choose your boons**, they said to (the Lord)
who is the most eminent among the bestowers of boons:
14-16. "If (you) the Lord of Devas, the Lord of Rami, are really
pleased, BadarT should never be abandoned by you, nor should Meru
too. Those who see the peak of Meru are meritorious persons. With
your favour let their residence be on Meru itself. After enjoying the
pleasures there for a long time, let them become merged in you.**
Saying “so be it'* Hari vanished there itself.
17. Ever since then all of them began to sport about on the peak
of Meru. They were being protected repeatedly near Nara and
NSr&yana.
18. They used to stay in heaven for some time and some time in
the middle of Meru. The sages and ascetics were devoid of distress and
fear. They were not excited or agitated.
44 SkandaPurSna

19. The Lord too stays there in the form of (the sage) Nara holding
the bow and arrows. The glorious Lord is comparable to fire on account
of (the brilliance of) his penance. He resorts to penance and causes
bliss to the multitudes of sages.
20. Beyond that is the excellent TTrtha saluted by the Guardians
of the Quarters. Hari himself established the Guardians of the Quarters
there.

Skanda said:
21. How were the Guardians of the Quarters established there by
the Lord? О dear father, I have great curiosity and eagerness in regard
to it. О highly intelligent one, recount it (to me).

Siva said:
22. Once, while bringing those who had resorted to the middle of
Meru here, Hari was eager to see the activities of Devas and the chief
sages.
23-27. On seeing him the heaven-dwellers got up suddenly and
bowed down to him. All of them humbly said, “O Lord, be pleased”.
The Lord halted there for a moment and duly surveyed the scanty
place there. He thought that the proximity of the sages and the Devas
was not proper. Then Lord Madhusudana called the Guardians of the
Quarters and laughingly said to them: “Persons like you should not
stay here. Indeed the sages, ascetics and Siddhas stay here along with
their womenfolk. The abode of persons like you has already been well-
arranged by me.”
Then Hari hurriedly went to the beautiful and excellent mountain.
О Guha, he called the Guardians of the Quarters and established them
there.
28. Desirous of water, he hit the mountain with a piece of rock.
Thereby he created a charming pond for their sport.
29-30. There Devas roam about as they please along with their
wives. Gandharvas sing and rejoice. The forests and parks of heaven-
dwellers were fascinating with the fragrance of flowers. All the em­
bodied beings spend the days happily as though they were so many
moments.
3 1. Delighting them, the Lord himself comes there to take his
holy bath on the twelfth day as well as full-moon day.
32. After that, all the sages and ascetics take their bath, О Guha,
НЖ8.33-43 45

according to the injunctions, at midday. They see with their own eyes
the great fiery splendour in the waters moving without any obstruction.
33. By seeing Dandapu$karinT they obtain instantaneously the
merit which is said to be equal to that of taking the holy bath in all
the TTrthas.
34. All the rites performed for some desired results by the wise
become fruitful there. The offering of riceballs there has eight times
the benefit than that at Gaya.
35-36 Yajfla, charity, penance and holy rite when performed there
on the twelfth day in the bright half of the month of Jye$tha, О Six­
faced One, are said to be everlasting, since one becomes blessed and
contented by taking the holy bath in accordance with the injunctions
(there on that day). This secret is well guarded by the excellent Suras
in regard to Badaritlrtha. This should not be disclosed to anyone and
everyone. It was out of love for you that it has been mentioned to you.
37. Why should much be spoken about it here? Only those with
plenty o f merit see this famous holy place well-guarded by Suras. Not
others. They will not even think about this. О Guha; Devas think about
this everyday.
38. If people have performed all holy rites for the Lord in accor­
dance with the religious injunctions and if they have regularly studied
the Vedas, they see the rare Tiftha named Dandoda (i.e. Danda Puskarinl).
Otherswise it is not seen well.
39. There has never been and there will never be a Tlrtha greater
than Dantjodaka, a god like Visnu and a holy spot on a par with Vi$&l&.
40. Vig&lft should be resorted to by clever devotees with great
determination if they wish to be always near the Lord.

Skanda said:
41. What are those TTrthas which are connected with GaAgft and
are conducive to welfare in the region of good people? Recount them
briefly to me.

M ahideva said:
42. The Tlrtha in the vicinity of M&nasodbheda where GaftgS
comes in contact, is devoid of impurities. It is meritorious. It is, su­
perior to Pray&ga.
43. Merely by taking there bath at the confluence of GaAgi, men
obtain as much merit as is obtained by performing penance while taking
in only air-for thirty thousand years.
46 SkandaPurSna

44. The TTrtha to the south of the confluence is glorified as

Dharmak$etra. It is reported that the sages Nara and Nir&yana were
born of MGrti there.
45. That holy spot is very sacred in the human world. It is the
most excellent of all excellent holy spots. There alone does the Holy
Lord Dharma stand on all his four feet.
46. If Yajfia, penance or charity are performed by men there—
whatever that may be, the merit thereof is not destroyed even in the
course of hundreds and crores of Kalpas.
47. To the south of it is the TIrtha named Urva£TsaAgama. Merely
by talcing holy bath there all the sins of men and embodied beings are
destroyed.
48. Beyond that is KGrmoddhara. It is the sole means for devo­
tion to Hari. By taking bath therein all living beings will gain purity
of nature.
49. Next to it is the holy spot named BrahmGvarta. It is the sole
and direct cause (of attaining) the world of Brahma. Only by visiting
the TTrtha all the sins will be destroyed.
50. There are many TTrthas here. But they are not easily ap­
proachable to embodied beings. О dear one, it has been briefly re­
counted because of my considerateness for you.
51. He who always listens to this, or he who recites this or reads
this with mental purity and concentration shall get rid of all sins. He
attains the region of Visnu.1
52. A king gains victory; he who seeks a son gets a son; he who
prays for a daughter gets a daughter; a virgin obtains a good husband.
53. He who seeks wealth gets wealth that is the sole means for
the fulfilment of all desires.
54. If a man devoutly listens to this for a full month with con­
centration and purity, there is no doubt that what is wished for by him
will be acquired even if it is rare.
55. Where this (text of) the greatness (of Badari) is present, there
is no danger from mental worry or physical ailment or trouble, poverty
or strife. All these are not present at all in the houses where this (text
of) greatness (of BadarT) is present.
56. There is no premature death, nor danger from serpents etc.
There is no ill-luck or mishap. There is no bad dream or affliction

L VV 51-38 give the РШшбгий (the benefit accruing from listening, reciting
•ft.) of Badarikl6rama-Mflh8tmya.
П Ж 8.57-58 47

caused by evil spirits. There is no danger (of invasion) from other

nations.
57-58. In the event of a battle, at the time of a journey, during
marriage, when there is a case pending in court and during auspicious
holy rites this (Puriina) should be carefully read by clever devotees—
either the whole book or a chapter or half of that. All tasks shall be
fruitful. There is no doubt about this.

:: E n d o f B a d a rik a fra m a -M a h a tm y a ::
 SECTION IV: KARTnKAMASA-MAHATMYA'

CHAPTER ONE

Praise o f Karttika Vow

Obeisance to £ n GanetSa 9

1. One should recite this Purilna after bowing down to NarSyana

(i.e. Krsna) who abides in the hearts of men, Nara (Man i.e. Arjuna),
Narottama (i.e. Sage VySsa who enlightens people and enhances their
spiritual status) and Goddess SarasvatT.12

The sages sa id :
2. О SGta, the meritorious greatness of the month of A£vina has
been recounted to us. We wish to hear about another thing (i.e. narra­
tion), the greatness of Karttika (October-November).
3. What is the means of achieving the goal without strain in the
Kali age in the case of men of sinful activities, whose minds are defiled
by dirty thoughts and are immersed in the ocean of worldly affairs?
4. О holy Sir, please tell us that Dharma among all Dharmas

1. КйгШка-MSsa-MUhStmya: MUsa-M&hStmyas or glorification of certain months

is a part of Vrata section of the Hindu Dharma £&stra. Certain Vrafas (religious
observances) are prescribed for certain months and the importance of the Vratas is
emphasized by glorifying the particular month.
The present volume being Vaisnavakhanda of SkP, the months of Karttika,
M3rga£Trsa and Vai£3kha arc glorified due to the prescription of Vaisnava Vratas
in them.
2. Traditionally a new work should begin with a benedictory verse (MaAgalSearana),
as it helps the prevention of obstacles in completing the work. SkP is not one book
but a library of books. This benedictory verse shows that this M3sa*M3hStmya was
an independent work incorporated in SkP. There is another Karttika-Mftsa-MShSimya
in PdP VI, Uttara Khanda, PUrvSrdha, Chs. 88-118. which is textually more or
less the same as in our SkP.
This verse was at first used for Mbh (originally named Jaya). But it came to
be associated with Pur&nas like BhP and lesser works like such MMhStmyas. The
commentator interprets Narottama as *Vy3sa\
50 SkandaPurSna »

which is the greatest means of achieving salvation, a giver of good

results here and salvation (hereafter) to men.

SQta said :
5. №rada, the sage and son of Brahma, asked Brahma, the pre­
ceptor of the universe, the same question as I have been asked by you
all.
6. Similarly, Satyabhama who was desirous of listening to the
greatness of KSrttika asked £rTkrsna, the Lord of the universe (the
same question).
7. The same was recounted by the sages, Vaiakhilyas, in the
assembly of sages, in the form of a dialogue between the Sun-god and
Aruna. It is extremely fascinating.
8. On Kaiiasa the greatness of Karttika was recounted by ЗаАкага
to $anmukha (Skanda) along with various anecdotes and narratives.
9. After hearing it in the olden time directly from Brahma, О
eminent Brdhmanas, the greatness of Karttika was recounted to Prthu
by №rada.
10. Once Narada, the Yogin, went to Satyaloka and humbly asked
the Grandfather of all the worlds:

Sri Niaada a sked :

11. What is that fire, О Brahma, that burns the fuel of terrible
sins irrespective of its being dry or wet? It behoves you to recount it.
12. О Lord of Devas, surely there is nothing in the three worlds
within the Cosmic Egg that is not known to you.
13. О PitSmaha, name particularly the most excellent month among
all the months, the most excellent one among the excellent Devas and
(the most excellent TFrtha among) TTrthas.

BrahmS replied:
14. Among the months Karttika is the most excellent; among
Devas the Slayer of Madhu is the most excellent. The most excellent
TTrtha is the one called Narayana.1All these three are very rare in Kali
age.

I. N&riyana TFrtha or Ыйгйуапа Saras: It is at the Siftdhu-SSgara-Saftgama. 81

miles north-west of Bhuj, capital of Cutch (Gujarat). There was a great lake here
in ancient times. (HD IV, 785.0
 II.iv. US-23 51

NSrada sa id :
IS. О Lord, I am your servant. I am your devotee, О favourite of
Hari. Tell me (what are) the pious activities of Vaisnavas. You are
omniscient, О Pit&maha.
16-17. At the outset it behoves you to recount the greatness of
K&rttika to me, О Lord. (Then) describe the greatness of the gift of
lamps, the holy observances of those who observe vows, the greatness
of GopTcandana (a species of white clay found near Dv&rakS used for
putting the vertical sectarian mark on the forehead) and that of TulasT
(the holy basil plant), the greatness of DhatrT (Amalaka—Emblic My-
robalan) and the injunction regarding holy bath etc. When is the Vrata
to be begun? Describe the procedure of UdySpana (concluding rites).
18. It behoves you to recount all of whatever Vaisnava obser­
vances there are. Thereby, with your favour, I shall go to the region
devoid of ailments.

SOta said:
19. On hearing these words of his son Brahmk became delighted.
After remembering RadhS and D&modara,1 he spoke to his son :

Brahm i said:
20. What has been asked by you, О son, for the sake of uplifting
the worlds, is well-put. There is no doubt. I shall tell you the greatness
of K&rttika.
21. On one side let there be all the Tfrthas and all the Yajffas
with adequate monetary gifts (on the other side let there be the month
of K&rttika). All those do not deserve (to possess) even a sixteenth part
of the (greatness of the) month of K&rttika.12
22. On one side there is dwelling in Pu$kara or in Kuruksetra or
on the Him&laya mountain. On the other side there is K&rttika, О son,
which is considered most meritorious of all.
23. There is on one side gold equal (in amount) to Meru and all
types of charitable gifts and on the other side there is K&rttika, О son,
which is always favoured by Kedava.
1. The special importance attached to RStM and D&modara in this work shows
the establishment o f M d h l celt.
2. A typical example of A tiiayokti (Exaggeration) found in Putinas. It is such
denigration o f Yajftas by later Brahmin writers which adversely affected the Yqj&a
celt. Even Ш пе is regarded as inferior to Klrttika observances.
52 Skanda Purina »

24. Whatever meritorious rite is performed in the month of K£rttika

with Visnu in view—I do not see any end to its merit. It has already
been told (to you) by me, О NSrada.
25. On having got an extremely rare chance of being born as a
human being which forms the staircase leading to heaven, one should
maintain oneself in such a way that one will not fall back (to an inferior
birth).
26 After attaining human birth which is very difficult to get, if
a man does not perform the holy rites prescribed for the month of
Kdrttika, О most excellent one among righteous souls, he is (no better
than) a murderer of his mother and father.
27-31. The month of Karttika is the most excellent of all months.
It is the most meritorious. It sanctifies all sanctifying things.
In this month, thirty-three Devas are present together, О sage. People
perform all these rites now, О Narada, with full devotion : holy baths;
charitable gifts; feeding; holy rites; the various gifts of cow made of
gingelly seeds, gold, silver, plots of land, garments and cows.
Suras duly accept those gifts made over (to deserving persons). What­
ever is given, О eminent Brahmana, the penance that is performed, is
said by Visnu, the powerful one, to give inexhaustible merit. Relief
from sins in the month of Karttika is highly commended.
32-35a. Hence charitable gift is made with great care and effort,
О Brahmana, in the month of Karttika. Whatever is given in the month
of Karttika by men with Visnu in view, especially the gift of cooked
food, gives inexhaustible merit. Just as, О Narada, О Brahminical sage,
there is no destruction of rivers, mountains and oceans, so also, О sage,
the gift that is made in the month of Karttika has no destruction, О
Brahmana. The sin is split into a thousand.
35b-37. On seeing the arrival of the month of Karttika, if a man
refrains from taking other people's cooked food, everyday he secures
without difficulty the benefit of the holy rite Atikrcchra.'
There is no month on a par with Karttika. There is no Yuga equal
to Kfta. There is no scripture comparable with the Vedas. There is no
TTrtha on a par with GaAg£. There is no charitable gift on a par with
that of cooked rice. There is no happiness on a par with that of the
wife.___________
1. Atikrcchra: Krcchra is a general term for several penances involving fasts.
In AtHtpcchra one morsel of food is to be eaten in the morning only (and complete
fast at night) for three days, after this one morsel to he eaten at night only for three
days and it is followed by complete fast for three days (Мали XI. 213). Gautama
26.22 states that it purifies all sins except Mah&pStakas.
 r./v. 1.38-51 53

38. Wealth acquired by justifiable means is the rarest thing for

those who make charitable gifts. Performance of rites by mortals in a
TTrtha is also a rare (chance).
39. О tiger (i.e. prominent one) among sages, worship of &&lagr&ma1
stone and remembrance of VSsudeva are the rites that should be per­
formed in K&rttika by one who is afraid of sins.
40. If a person passes K&rttika of such a nature without doing
anything (meritorious), he will certainly see the destruction of the merit
acquired before.

NSrada said:
41. How is the excellent rite of Kirttika to be performed by a
weak person? О Pit&maha, tell me that whereby he too shall obtain its
benefit.

BrahmS said:
42-45. If a man is (physically) incapable, he should perform the
Vrata in the following manner. He should give money to another person
and make him perform the Kirttika Vrata (for himself)-
He should take the merit from him by means of the rite of Dina
sahkalpa (i.e. ceremonious pronouncement of religious gift).
If he is incapable of making monetary gifts, О excellent one among
the divine sages, he should drink the water from the TTrtha. If a person
is incapable of doing that too, he should joyously remember Hari al­
ways and repeat the names with due observances. Then, he will acquire
the full benefit of the Kirttika Vrata.
46-48. The rite of HarijSgara (i.e. keeping awake for the whole
of the night) should be performed in the temple of Siva or Vi$nu. If
there be no temple of Siva or Visnu, he can perform it in the temple
of any deity. If one is in an emergency, one can stay in the forest of
Durgi(?) and perform the rite. He can also perform it at the root of a
fig tree or in a forest of basil plants. If (literary) compositions on
Visnu's names are sung in the presence of Vi$nu, the man obtains the
benefit of the gift of a thousand cows.
49-51. One who plays on a musical instrument shall obtain the
benefit of the VSjapeya sacrifice. The dancer shall obtain the benefit

I. Silagrim r. Black stone found in the river G a ^ a k l and worshipped as a

symbol o f VifQU.
54 SkandaPurSna

arising from taking a plunge in all the TTrthas. The person who gives
money to these people shall obtain all these merits. By listening to or
by seeing (these) one obtains one-sixth of the benefit. If a person is in
difficulties and he cannot obtain water anywhere, or if a person is
afflicted with sickness, he should perform the M&ijana ('wiping o ff)
rite by taking (i.e. muttering the) name of Visnu.
52. If a person who has started the Vrata cannot perform the
concluding rites, he should feed Brihmanas for the sake of concluding
the Vrata.
53. If a person is incapable of gifting away a lamp, he should
light other people’s lamps. Or he should protect another man's lamp
from the blowing winds etc.
54-55. If there is no worship of Visnu (if Visnu worship is not
possible), TulasT or DhatrT (Emblic Myrobalan) should be worshipped.
If everything else is not available, the Vratin should worship Br&hmanas
or cows. If these too are not available, he should repeat the names of
Visnu.
••

Nirada said:
О Brahmft, recount in detail the holy rites due in the month of Kirttika.

CHAPTER TWO

Rites to B e Observed in Kirttika

Brahm i said:
I-2. Henceforth, О N&rada, I shall recount the holy rites (to be
observed) in the month of Kirttika.
On seeing that the month of Kirttika has come, if one refrains from
taking food from other people, one attains salvation. There is no doubt
about it
Of all virtuous activities, worship of the preceptor is considered to
be the greatest. О excellent sage, one obtains everything through ser­
vice to the preceptor.
3. If the preceptor is pleased, all the Devax including Indra will
be pleased. If the preceptor is displeased, ell the Devas including Indra
will be displeased.
II.iv.2.4-18 55

4-8. In the month of KSrttika one may perform many holy rites,
but if one does not serve the preceptor, one gets into hells only. Whatever
is ordered by the preceptor, the disciple should carry it out. О Brihmana,
one who is commanded by the preceptor, should not transgress his
directions. If one meets with misery etc., one should seek refuge in the
preceptor. A learned man should treat the preceptor as his mother and
father. What is not obtained from the preceptor is not obtained else­
where too. There is no doubt in this that with the favour of the pre­
ceptor one obtains everything. Medh&vl, Kapila and Sumati of great
penance attained immortality by serving well their preceptor Gautama.1
9. Hence, the devotee, loyal to Visnu, should serve the preceptor
with all (possible) efforts in the month of K&rttika. Thereby he shall
attain salvation.
10. An excellent Br&hmana who imparts (knowledge of) Vai$navite
holy rites unto men, shall obtain the merit that is obtained in making
a gift of the earth inclusive of the oceans.
11. О (sage) of good holy rites, devotees will make (to him) gifts
of cows made of gingelly seeds, gold, silver, plot of land, garments and
cows with great sincerity and faith.1 2
12-16. Of all charitable gifts the gift of virgins (in marriage) is
the best. Gift of a thousand cows is on a par with gift of a hundred
bulls. Gift of ten bulls is on a par with gift of a vehicle. Gift of ten
vehicles is on a par with gift of ajiorse. Gift of an elephant is superior
to that of thousands of horses/Gift of gold is on a par with that of
thousands of elephants. Gift of learning is on a par with thousands of
gifts of gold. Gift of land is crores of times superior to that of learning.
Gift of cows is superior to thousands of those of lands. Gift of cooked
food is superior to thousands of gifts of cows. The universe subsists on
cooked food (for its maintenance)—it has been said. Hence it should be
given in the month of K&rttika.
17. By avoiding other men's cooked food one shall get the merit
of (observing) the Cftndr&yana vow. One obtains the merit of Atikfcchra
observed everyday.
18. In the month of Kfirttika one shall particularly avoid meat
and distillation of liquors. Even if one eats meat once, one attains birth
in Rlkgasa species.

1. The story how tbese students went to heaven along with their physical bodies
is given Ш KM (KSittika-M IhItmyl) in Sirw kBO n (Comm.).
2. VV ll-1 6 enumerate virions M ass; w 37-41 gift of food; w 42-45 gift
o f cows.
56 Skanda Purina*

19. If one observes restraint even in the intake of non-prohibited

foodstuffs in the month of Karttika, identity with the form of Visnu is
certainly obtained. It is a status that leads to salvation.
20. If one sleeps on bare ground, one obtains that merit, О dear
one, which is obtained on making a gift of land to Brahmanas during
eclipses of the Sun and the Moon.
21 -22. Feeding of Br&hmana couples, worshipping them, offering
them unguents, blankets, gems as well as clothes of various kinds—this
must be done in the month of Karttika. Cotton should be given away
along with covering cloths. О (sage) of good holy rites, do offer foot­
wear and umbrella in the month of Karttika.
23-27a. One who lies down on bare ground in the month of Karttika,
shall dispel all the sins incurred in the course of a Yuga. He who keeps
awake (with prayers) at dawn in the month of Karttika in front of
D&modara, О celestial sage, shall obtain the merit of (gifting) a thou­
sand cows.
If one does not have (regular) bath in a river (everyday), does not
listen to the stories of Visnu, and does not see Vaisnavas in the month
• • ? • *

of Karttika, his merit acquired in the course of ten years shall be

destroyed.
О tiger among sages, if an intelligent man remembers and gets into
touch with Puskara mentally, verbally and physically in Karttika, the
merit thereof shall multiply lakhs and crores of times.
PraySga in the month of Magha, Puskara in the month of Karttika
and AvantT in the month of Vai£akha shall dispel sins acquired (and
accumulated) in the course of a Yuga.
27b-32. Those men are blessed in the world who, particularly in
Kali age, perform the worship of Hari regularly for the sake of his
propitiation.1There is no doubt about this that their Pitrs are redeemed
from hell.
If for the sake of the Pitrs Visnu is bathed in milk etc., they will
attain heaven and stay there for a crore of Kalpas along with Devas.
If Kr$na, the lotus-eyed one, is not worshipped in Karttika, О eminent
Brihmana, Kamala (Goddess of wealth) shall not be present in their
houses in the course of a crore of births.
Alas! They are robbed, they are ruined, they have fallen into the
cave of Kali—they by whom Hari is not devoutly worshipped with blue
and white lotuses.

*I . V V 27b-36 recommend worship of Visnu, esp. with lotus-flowers and TulasT.

II.iv.233-45 57

He who worships the Lord of Devas, the Lord of Goddess Lak$ml,

with a single lotus, destroys the sins of ten thousand years, &veta'
attained salvation by means of his worship with lotuses.
33-36. If the Lord of Devas is bowed down to and worshipped
with a single lotus, he forgives thousand ot' guilts and seven hundred
offences.
If anyone worships Hari with a hundred thousand leaves of the holy
basil plant in Karttika, О excellent sage, he will get a pearl for every
leaf as the fruit thereof.
He who carries a TulasI leaf taken out from an idol of Krsna in his■ * *

mouth, body or head, he who wipes his body with the Nirmdlyas of
Krsna, shall be freed from all ailments and shall be rid of all sins.
Water from conchshell, devotion to Hari, Nirmalya, water from the
feet, sandal paste and the residue of incense—all these are removers
of the sin of the slaughter of a Brilhmana.
37-41. In the month of KSrttika, О eminent Brahmana, the devo­
tee should regularly take bath in the early morning. He should serve
charitable gifts of cooked rice to BrShmanas in accordance with his
capacity.
Gift of cooked rice is superior to all other charitable gifts. The
world is produced by means of cooked food. It develops through cooked
food. Indeed, they know that cooked food has become vital to all living
beings. A person who gifts food shall be the donor of everything in the
world; he shall be (benefited as) the performer of all Yajftas. Of what
avail to him is a bath in TTrthas; of what use is the divine procession
etc. to him? О Brahmana, everything is achieved through gift of food.
There is no doubt about it. Formerly a Brahmana Satyaketu12 attained
the benefit of all meritorious deeds and acquired the rare benefit of
salvation.
42. One who strictly adheres to KSrttika Vrata should make the
excellent gift of cows. His Vrata becomes fulfilled thereby. There is
no doubt about it.
43-45. There is no greater gift in the world than the gift of cows,
1. The story of King Sveta of K&£mTra achieving salvation at Puskara by Visnu-
worship is given in Brahma P. (Comm.)
2. To illustrate the importance of the gift of food SSroddhSra gives the story of
Satyaketu who did not find time to go to Gaftgfl due to his Vrata of food-gift.
Satyajit, a pious pilgrim, refused to accept food from Satyaketu as he did not
perform ablution in GaAgS. But when he went to Gartgg. the river disappeared.
When prayed she ordered him to take food from Satyaketu first and then come for
both.
58 SkandaPurSna

which takes one across the ocean of worldly existence, О NSrada, as

in the case of the BrShmana Sutarman.1
In the month of K&rttika, О eminent Briihmana, one may make many
kinds of gifts. But if he does not remember Hari, those gifts do not
sanctify him.
The efficacy of repetition of the holy names (of Visnu) cannot be
(adequately) described by me. Formerly the residents of hell were released
by Puskara.123
46. (The Mantra of sacred names is) “О Govinda, О Govinda, О
Hari, О Murfiri, О Govinda, О Govinda, О Mukunda, О Krsna, О Govinda,
О Govinda with the discus in your hand, О Govinda, О D&modara, О
M&dhava.”
47. In the month of Kirttika, one should read half a verse or at
least one quarter of a verse from Bhigavata everyday in the month of
Kflrttika with faith and devotion.
48. Futile indeed is the birth of those men by whom BhSgavata
Purina has not been listened to, nor the primordial Purusa has been
propitiated, nor have the Br&hmanas been fed.
49. О great BriLhmana, if a Bri&hmana reads the GftS in the month
of K&rttika, I am not capable to recount his merit.
50. A scripture on a par with the Gita there has never been before
nor will there ever be. It is the perpetual destroyer of all sins. The GTti
alone is the bestower of salvation.
51. By reading even a single chapter (of the GTti), all sinners
will be liberated like Br&hmana Jada.'
52. О sage, if a person makes the gift of a Sdlagrama stone (in

1. Sufarman, a pious Brahmin, heard Indra ordering his subordinates to bring

even sinners to heaven if they have gifted a cow. Sutarmfi went to his house and
from the sky he urged his sons to gift cows. They obeyed and went to heaven.
(Comm.)
2. VV 45-46 extol the importance of G od's name. SinM M ra tells that once,
by mistake, Yama's attendants took a pious Brahmin by name Puskara. Yama apologized
and requested him to return. Puskara expressed the desire to see the hells. Seeing
the tortures in hells he pitied and asked the sufferers in hell to take God’s name
which they did and went to heaven. (Comm.)
3. SiroddhMn illustrates the importance of the recitation of the BhagMvadgM
by totting how Ju ft, a BrShmapa of sinful acts, was murdered. His sons not
kaowing anything from him, presumed that he was dead and were going to VMqasT
h r the obsequies. On the way, at the root of the tree where Jatfa was murdered
they read the 3rd Chapter of BO. The sinner was absolved of sins and went to
heaven. While going he told his sons to redeem others by reading BG. (Comm.)
IUv.2.53— II.iv.3.5 59

the month of Kirttika), the amount of his merit cannot be assessed

even by Visnu.
53. Listen to the merit of that person, О Brihmana, who makes the
gift of a £ilagrima to a Brihmana well-versed in the Vedas, after duly
worshipping it, О great sage.
54. One shall, by making the gift of a &ilagrima stone, attain
that merit which is obtained by gifting away land extending as far as
the seven oceans.
55. A certain Brihmana lady became widow on the fifth day
after her marriage. By making the gift of a Salagrama stone in the
month of Kirttika she revived her husband.1
56. Hence in the month of Kirttika the gift of a &ilagrima stone
should be made after duly taking holy bath etc. There is no doubt about

CHAPTER THREE

The Glory o f KSrttika

BrahmS said:
1-5. О great Brihmana, listen to the greatness of Kirttika fur­
ther.12 It (i.e. Kirttika vow) should start on the tenth day (in the month
of A£vina) and conclude on the tenth day (in Kirttika).
It should start on the full-moon day (of Agvina) and conclude on the
full-moon day (of Kirttika). The devotee should start on the eleventh
day in the month of A£vina. After bowing down to Dimodara he should
perform the rite of Satikalpa at the outset: "O Dimodara, obeisance
to you. О destroyer of all sins, it behoves you to grant permission to
perform the (specific) religious observance of Kirttika. О Purusottama,
О Lord of Devas, make its observance free from obstacles during the
whole of this month.” After praying thus, the devotee should duly begin
the religious vow.

1. VV 53-56 emphasize the importance of the gift of a £fllagrftma. SaroddhMn

states how a girl from a Yljaka family got widowed on the fifth day after her
marriage. Her father made her give a Silagrim a to a Brahmin whereby her
husband returned to life. The woman lived happily ever after gifting away a
$llagiiirahr<€omm.)
2. VV 1^5 state the days on which the Kirttika Vratas are to be begun and
concluded and the SaAkalpa.
60 Skanda Ригала
*

What was being narrated to Anuru (Aruna, charioteer of the Sun-

god) by the Sun-god, was heard by me. It is the cause of the attainment
of heaven in Kali. May it be heard.

The Sun-god said:

6-8a. Out of the twelve months, the month of Marga£Trsa is highly
meritorious. It is said that Vai£Skha on the banks of Narmada is more
meritorious than that. The month of Magha at Pray&ga is a hundred
thousand times more meritorious than that. It is declared that Kirttika
is more fruitful than that at any water reservoir.
8b-9a. With all (kinds of) charitable gifts, vows and pious obser­
vances on one side and the holy bath in the month of Karttika on the
other side were weighed in balance by god Brahma (and both were
found to be equal).
9b-12a. If in Kali Age people are (found) endowed with many
children and plenty of wealth, know that holy bath in the month of
KSrttika has been certainly taken by them with great respect.
Those who perform the following in the month of Karttika are in­
deed living-liberated souls1: Holy bath, gifting away lamps, keeping
forests of TulasT plants, sleeping on bare ground, celibacy, avoidance
of two-leafed plants, glorification of Visnu, truthfulness, and listening
to the Pur&nas:
12b-14. There is nothing conducive to righteousness on a par with
Karttika; there is nothing more conducive to wealth than Karttika;
there is no KSmya rite (that which yields desired results) on a par with
Karttika. There is no better rite bestowing salvation than Karttika (Vrata).
This Vrata was observed by Yudhisthira for the sake of virtue (Dharma),
by Dhruva for the sake of wealth, by £rTkrsna for the sake of love and
by NUrada for the sake of salvation. Hence it is very excellent and a
favourite of Krsna.
• • •

Aruna said:
Ш

15. Say, О Sun-god, the immanent soul of all, when should this
Vrata be begun to make it completely fruitful? Which deity should be
properly worshipped here?

BhUskara (Sun-god) replied:

16. Visnu, £arva, I, Goddess and Vighne£vara i.e. Gane£a (are to
I. The various Vralas during Karttika.
Il.iv.3.17-26 61

be worshipped).1Though I am only one, 1 have become five as in the

case of a Stage Manager in the course of a play.
17-18. Know, О lord of birds, that these are all our own different
forms. Hence holy bath in the month of Karttika should be taken for
the purpose of dispelling all sins by Sauras (followers of the Sun),
G£ne&as (followers of Vighne&vara), &aktas (followers of £akti or God­
dess), Saivas (followers of Siva) and Vaisnavas (followers of Visnu).
When the Sun is in the Zodiac of Libra, it should be taken for
propitiating the Sun-god.
19. Beginning with the full-moon day in the month of A.<vina and
ending with the full-moon day of Karttika, the holy baths should be
taken by men for the delight of Siva.
20. Beginning with the fortnight of Devi and ending with the
fourteenth night, Maharatri, the holy bath should be taken proclaiming,
“May the Goddess be pleased'1.
21. Beginning with the fortnight of Gana(pati) from the fourth
day and ending with the fourth day of the dark half of the month of
Karttika, the holy bath should be taken for the propitiation of Ganapati.
22. The devotee should begin the Vrata on the eleventh day in
the bright half of the month of Alvina and conclude it on the eleventh
day in the bright half of the month of Karttika. If he does like this,
JanSrdana shall be delighted.
23. There is no other month on a par with Karttika; there is no
other city equal to KasT; there is no other Tirtha on a par with Prayaga;
and there is no Lord greater than Kesava.
24. If the holy bath in the month of Karttika is taken casually,
or under compulsion, knowingly or unknowingly, (the devotee) shall
never meet with torture at the hands of Yama.
25. If one is (physically) incapable of taking the holy bath, he
can offer money etc. to another. When the other comes after conclud­
ing the bath, one should grasp his hand. Thereby one attains the merit
thereof.
26. Or the devotee should offer quilts, blankets etc. to Brahmanas
who take the holy bath in the month of Karttika. Thereby he shall
attain the benefit accruing from the holy bath.

I. This shows a synthesis ot the main five sects of Hinduism. This oneness
is represented by PaficSyatana worship. The credit of this synthesis is given to Adi-
&aAkar&c&{ya. VV 18-22 specify the day (ШЫ) on which a follower of a specific
deity is to, begin and conclude the KSrttika Vrata.
62 Skanda Purina »

27-29. In the month of Karttika, Radha and Damodara should be

particularly worshipped.
The idols of Radha and Damodara may be of gold, silver (or if it
is not possible, of) copper or clay. They may be even pictures or figurettes
made on the ground with flour pastes etc. and painted with colours.
Those who worship these idols or pictures etc. of Radha and Damodara
underneath a TulasT plant should be known as living-liberated souls.
30. A man may be defiled by thousands of sins, but through the
holy bath in the month of Karttika, he will certainly become liberated.
There is no doubt about this.
31. О bird, if TulasT is not available, the worship should be conducted
beneath a DhatrT (Emblic Myrobalan) plant. But the main worship is
to be conducted in the mystic diagram of the Sun.
32. All the Devas are invisible but he (the Sun-god) is the visible
Lord. All the Devas are under the control of K&la (Time, Death) but
the Sun-god is Kalakala (Regulator or death(?) of K81a).
33. One who is incapable of worshipping in this manner should
worship an idol. There is greater merit in worshipping a Brahmana
than an idol.
34-38. A poor man is a deserving recipient of charitable gifts. If
he happens to be learned, he is particularly so. If a Brahmana is not
available, black cows are charming. A fixed idol of Visnu is better
than a mobile (portable) one.
He who worships and bows to the idols installed by £udras, goes to
hell along with ten ancestors and ten descendants.
If one touches the idol woshipped by a $Qdra, he will burn (get
burnt) his family up to the seventh generation.
Hence one must enquire and worship an idol that has been installed
by Brahmanas. Better than this is an idol made by Devas. It yields
worldly pleasures and salvation.
If an idol is not available either an A£vattha (fig tree) or a Vaja
(banyan tree) should be worshipped, since A£vattha is a form of Visnu
and Vafa is a form of Siva.1
39. A base man who eats TulasT Saka (basil leaf cooked as a
vegetable dish) or betel leaf knowingly or unknowingly in the month
of Karttika shall go to hell.

, I . As per SanatkumSra SatMuti, ASvattha is a form of Visnu, Vafa (banyan

tree) is a form of Siva, РаШа ( Butca frondosa) is god Brahma and mango tree is
India. (Comm.)
IUv.3.40-51 63

40. Hari is always present in the circular line in the £aiagriima

stone. Hence by all means one should worship the £&lagr3ma stone.
41. Cows have become eaters of faeces on account of Rudra*s
curse.1Still they are to be worshipped because they yield merit in both
the worlds.
42. In the month of Karttika, one who takes food on a leaf of
PalaSa tree (Butea frondosa) which is born of a part of god Brahma,
shall go to the world of Visnu.
43. ASvattha is a form of the Lord (Visnu) and Vata is a form of
SadaSiva. Hence by all means one should worship ASvattha in the month
of Karttika.
44-46. A woman devotee should circumambulate (an ASvattha
tree) a hundred thousand times in the month of Karttika. On Saturdays
she should worship Radha and Damodara beneath it. She should then
feed a couple representing Radha and DUmodara. After feeding the
couples, she should take food with restrained speech. (By observing
this Vrata) even a barren woman shall get a son. Nothing need be said
about others? Visnu is always present in all as in a Br&hmana.
47. He is present in the ASvattha tree among trees, and in the
£alagritma among stones. Hence the worship of Visnu should be per­
formed at the root of ASvattha. Щ

48. The worship of ASvattha should be conducted on Saturdays by

touching it. On other days if a man touches it he will become poor.
49. Those men who perform holy bath, keep religious vigil, light
the lamps and keep a forest of TulasI plants in the month of Karttika
are the forms of Visnu.• a

50. Those men who sweep the temple of Visnu, offer Svastika
etc. and those who worship Visnu are living-liberated souls.
51. I shall mention the time for the holy bath in the Tirthas that
will be beneficent. Know from me the benefit thereof and the rites
concerning the holy bath and all other connected things.

I. According to SanatkumSrasaihhitS', the Divine Cow (KSmadhenu) gave false

evidence that Brahmi had seen the upper part of the head of Siva. Siva cursed
her (and herspecies) to eat faeces by the mouth which told a lie. (Comm.)
64 SkandaPurSna Л

CHAPTER FOUR

The Procedure o f KUrttikasnUna1

Brahma said:
I. When a period of forty-eight minutes is still left for sunrise,
the devotee should go to a water reservoir (a tank, a pond or a river)
taking with him clay, TulasT and clothes and a waterpot, О sage.
2-3. After coming to the bank he should place the vessel there
on its bank. He should then wash his feet and repeat the name of the
place, time etc. He should remember the rivers beginning with Gangs
and the deities beginning with Visnu and Sarva. He should stand in
navel-deep water and repeat this Mantra:
4. “O JanSrdana, О Damodara, the Lord of Devas, I shall perform
the early morning ablution in the month of Karttika for propitiating you
along with Ma (LaksmT).
5. О Ke£ava, the destroyer of sins, I shall perform the Nitya (daily)
and Naimittika (to be done on special occasions) rites in the month of
Karttika and then take the holy bath. I shall then offer Arghya. Make
it (the procedure of bath) free from obstacles.*'
6. Thereafter he should offer Arghya etc. to the deities of the
TTrtha etc. in the proper order: “O Hari accompanied by Radha, accept
the Arghya offered by me.
7. Obeisance to the Lotus-naveled Deity; bow to you lying in the
waters. Obeisance to you, О HrsTke£a. Accept the Arghya. Obeisance
to you.
8. 1 am observing the Vrata in the month of Karttika. 1 have
taken my holy bath duly. Accept the Arghya offered by me, О destroyer
of prominent demons.
9. May the five rivers Kirana, DhQtapSpa,12 SarasvatT of merito­
rious waters, GaAga and Yamuna sanctify me."
10. The man should offer Arghya to the other rivers as well in

1. SnSna (Bath) has a special religious significance in the life of Hindus. Apart
from the compulsion of bath everyday and recommendation of' bath twice a day to
a householder and thrice a day to a recluse ( Yati), there are special occasions
and religious merit from taking bath at certain places (vide HD II. i, 658-669).
The present chapter deals with the procedure, time etc. of holy bath in the month
of Karttika.
2. DhQtapapa: A river with Himalayan source as per VaP 1.45.95, SkP V.ii.74-
76. A tributary of GaAga in Banaras (De 57).
 H .jv.4.11-22 65

accordance with the injunctions. He should remember Gahg& in every

Tirtha.
11. He shall never remember other TTrthas in Ganga. After utter­
ing all these Mantras, he should take the bath for removing the dirt.
12. Thereafter he should perform the clay-bath,1the bath unto the
manes and the bath unto the preceptor. After that he should sprinkle
water on his own head (uttering PavamSna hymns).
13. Repeating the Aghamarsana Mantra,12 he should perform the
water libation which is an ancillary to the holy ablution. Thereafter,
he should sprinkle water on his own head repeating the Purusa SOkta
(RV X.90).
14-16. Then he should come out and place the Tirtha on his own
head. He drinks the Tirtha three times, comes out of the water with
TulasT in his hand and squeezes out the water from his clothes outside
the water reservoir:
“Since the water has been defiled by me through the mass of dirt
from my body, I am propitiating Yaksman (the deity of consumptive
disease) to expiate for that sin.”
After squeezing out the water from the clothes, he should apply
Tilaka (sacred sectarian mark on the forehead) etc.

Suta said:
17. Listen ye all, О sages, to the merit arising from the holy bath
during Karttika. This has been related in detail by the Sun-god to Aruna.

Aruna sa id :
Ш

18. In which Tirtha and holy spot is the benefit of the holy bath
during the month of Kirttika the best? О Lord, tell this.

The Sun-god said:

19-22. During the month of Kirttika holy bath can be taken in
any water whatsoever.3 In any place bath can be taken in hot water
during the month of K&rttika. (This is for invalids.)
If one takes bath in cold water, it has ten times the benefit of the
bath with hot water. If the bath is taken in a small well outside, it has

1. A fashion of those days (see HD If, i. 663-64 for the usual procedure of
bath). 'Bath junto Pitre’ means reciting Pitr SOkta during bath.
2. Aghamarsana 'Sin-effacing hymn* (RV X. 190.1-3).
3. VV 19-27 give gradation of merit-giving baths.
66 SkandaPurSna

hundred times more benefit. The benefit arising from the bath in a tank
is a thousand times that of the bath in a big well. From the bath in
a lake that benefit will arise ten thousand times. By taking bath in a
stream the merit shall be ten times of that. There shall be more benefit
if the holy bath is taken in a river in the month of Karttika.
23. The bath in a TIrtha is proclaimed as one having ten times
the benefit of the bath in a river, О excellent bird. Ten times more
benefit accrues from the bath at the confluence of two rivers.
24-27. There is no end to the merit accruing from a holy bath
taken at the confluence of three rivers. The following holy Tirthas1are
very difficult of access for holy bath during Karttika: Sindhu, Krsna,
VenT, Yamuna, Sarasvatl, Godavari, Vipa£a, Narmada, Tamasa, MahT,
Kaverl, Sarayu, &ipra, Carmanvatl, Vitasta, Vedika, &ona, VetravatT,
ApantjitS, GandakI, GomatT, PQrn5, Brahmaputra, the excellent lake
Manasa (or Narayana in Kaccha), Vagmatl, Satadru and Badarikasrama.
Know the other Tirthas from me.
28. Aryavarta is the bestower of merit more than all other holy
spots. KolhfipurT2 is more excellent than that and it is said that the two
KancTs (i.e. Visnu’s as well as Siva's) are still more excellent.
29-33. AnantasenavasatP (Residence of Anantasena), Varahaksetra
and Cakraksetra4 are respectively superior to the previous one. Muktiksetra*
is superior to that. Avantika is more excellent than that. Better than
that is Badarikasrama. Ayodhya is superior to it and Gangadvara is
superior to that. Greater than that is Kanakhala and superior to that is
MadhupurT (Mathura).
If people stay at least for one Karttika month at Mathura, take
1. Some of themodern names of these Tirthas:
Vip3&& — The Bias, Panjah
TamasS — Tonse, 12 miles west of SarayQ. It falls into GaAgS ( VR 1.2.3)
Vitasta — The Jhelum, Kashmir
Vagmatl — Bagmatl—A sacred river in Nepal. Rises in the Himalaya.
VnrSha P. 215.49
2. Kolhapur!: Mod. Kolhapur. A DevT-sthflna of LaksmT {DevTBh. P. VII.38.5,
PdP V. 176.42). Probably the author must have been a Maharashtrian. He records
above KrsnA
•i i and VenT
■ as two different rivers.
3. Prob. the same as Anantatayana of PdP VI. 110.8. VI. 280.19. Padmanabha
in Travancore (Kerala) (HD IV, 733).
4. If IlM? same as Cakra-TTrtha, it is variously located at Kuruksetra, Tryaitibaka
in Mn^frtsbtra, VaranasT and at RSmelvara (SkP III, Selu-Mahatmya Ch. 3) (De
4»,
. 5. Muktiksetra or Muktisthana is difficult to pinpoint as SkP IV (KMTkhanda
6,21-23 enumerates 26 places as Muktisthana such a PrayUga, Naimisa, Tryambaka
(Maharashtra) etc.
II.iv.4.34-49 67

regular baths in the waters of Yamuna, they remain in Vaikuntha for

a long time. Ridha-DSmodara himself took his holy bath therein in the
month of Kirttika. Hence Madhupur! is the most excellent one. Par­
ticularly Yamuna is very excellent.
34-39. DviravatT is more excellent than that. Everyday Ke£ava
used to bathe there along with sixteen thousand women and other Yadavas.
One by whom a Tilaka with (local) clay (called Goplcandana) has
been applied at Dvaraka, should certainly be known to be a living-
liberated soul. The greatness of holy bath taken at Dvaraka cannot be
(adequately) described by me. To those who have dedicated their minds
to Govinda, it is the brilliant Sun of merit. Beyond that is Bhaglrathl
which flows close to Vindhya (?) (VindhyavasinT Devi?). Ten times
more merit than it comes from TTrtharaja (Prayaga) here.
When ten thousand years of Kali Age pass by, Visnu will forsake
the earth. With regard to the waters of JihnavT the period is half of that
and that of the groups of Devas is half of that again. As long as Gahga
remains, all the TTrthas too remain. In their own respective places,
they dispel the sins of men only till then.
40-43. ‘When Gangs itself has passed off, who will dispel their
sins?* Thinking thus the excellent TTrthas will go beneath the surface
of the earth.
Hence, О ye all eminent sages, let holy rites be performed as long
as GaAga abides. Thereafter enter deep ecstatic meditation and be
submerged within the earth till the advent of Krta Yuga. Otherwise a
man of good intellect is likely to drop off and get polluted on account
of Kali Age.
More excellent than that is KS£I that has no destruction. It is with
its support that Ganga too dispels all the sins.
44. There is no destruction of K&£I even if Brahma passes away.
It is to have a sight of КШ that Gangi began to flow on the North.
In GaAga, the Tirtha called Pailcanada (Paftcagaftga at Varanasi) is
well-known.
45-49. When the month of Kirttika arrives, those Pitrs who have
fallen into Raurava hell, begin to shout, “Will there be some fortunate
one in our family who will go to the splendid Pailcanada and perform
water libation unto us? Thereby we shall be taken across the ocean of
hell.”
At the advent of the month of Kirttika TIrtharija (Prayiga) and
other TTrthas go to Paftcagaftgi for their holy bath. There is no doubt
about it. ~
Even if a hundred thousand sins have been committed, they all become
68 Skanda Purina

destroyed instantaneously by taking holy bath in Pancanada, the splen­

did TTrtha, and by worshipping Bindumddhava.
If people take their holy bath in the splendid TTrtha Paftcanada, the
merit thereof shall be crores of times that of the holy bath in all the
TTrthas.

Brahma said:
SO. If in the month of Kdrttika a person wishes to take his holy
bath in KaverT, he will be liberated from all sins by that itself and he
will attain Sayujya with (i.e. absorption into) Visnu.
51-53. Who can (adequately) recount the excellent greatness of
KaverT?
In this connogtion I shall describe unto you the ancient legend about
KaverT, О Brahmana, listen attentively.
Gahga bom of the lotus-like feet of Visnu is on the northern bank
of GautamT. It is worshipped by all the worlds, ft is destructive of all
the sins of the three worlds. Once she became suspicious about her
being sinful and thought thus:
54-57. "All the people come to me and leave their sins in me.
How can those sins be dispelled?’
With this thought worrying her, she went to Kailasa in order to ask
Bhava (Siva), the lover of the Daughter of the Mountain. After meeting
Maharudra there the (river) born of the feet of Hari submitted:

Gahga said:
О Maharudra, obeisance to you. It is to ask you (something) that
1 have come here. All the people come to me and discharge their sins
in me. It is impossible for me to bear those sins, О Lord of ParvatT.
Tell me the means whereby those sins do not beset me.

58-61. On hearing these woids of Gahga Parame£vara (Siva) replied:

“It was to dispel sins that at the outset you appeared from the lotus-
like feet of Padmanabha, О gentle lady who are worried and distressed.
The overlordship for destroying sins has been allotted to you by Visnu.
Still I shall tell you the means of dispelling sins polluting you. KaverT,
the most excellent river, the divine daughter of Kavi(?), is the most
excellent among all due to the power of (given by) Hari. She has the
power to dispel all the sins in her.
62. One who takes his holy bath in KaverT in the month of Karttika,
shall be rid of all sins. He gdes to the highest region of Visnu.
Il.iv.4.63-77 69

63. Hence, О gentle lady, go to that (river). You will be liberated

from sins.”
On being advised thus, Gartga went to K&verl, the dispeller of sins.
64. Merely by touching its waters in Kdrttika, GartgS, born of
feet of Visnu, became rid of all sins and went to her own abode.
63-66. Every year in the month of K&rttika Gartga comes to KdverT,
the sanctifier of the three worlds, the dispeller of sins, in order to take
bath with great devotion. Merely by touching her waters in Kdrttika
Gartga, born of the feet of Visnu, became rid of all sins and went to
her own abode.
67-68. Hence holy bath in the month of Tula (i.e. KSrttika) is
praised by learned men. О sage, he who devoutly takes bath in K&veri
in the month of Tula, becomes immediately liberated from sins and
attains the greatest goal. Hence holy bath in Kaveri in the month of
Karttika is commended.
69. He who is devoutly engaged in KSrttikavrata obtains the merit
of holy bath in Kaveri and then the greatest goal after hearing this
legendary narrative.
70-71. The holy bath taken when a part of the night still remains,
is the most excellent one. It causes satisfaction to Visnu.
* * It is of mid-
dling merit, if the bath is taken after sunrise but before the setting of
the constellation Krttika. It can be the holy bath (in the proper sense)
(pertaining to Karttika) only when taken in the stipulated time.
Otherwise it is not so. The bath should be taken by women after re­
ceiving permission from their husbands.
72-73. Even a holy rite, if done without husband's permission,
will cause harm to him. Women have no holy rite to be done after
forsaking their husbands. Even if she commits a thousand sins, a woman
is still virtuous and holy if she carries out the behest of her husband.
This position she cannot attain by means of Vratas etc. alone.
74. Even if the husband is poor, fallen, foolish or wretched, he
is the refuge unto his wife. By abandoning him a woman falls into hell.
75. О dear one, there is slackness among men in Kali Age in
regard to taking a bath. Still I shall tell you about the holy bath during
the months of KSrttika and M&gha.
76. One who has perfect restraint of speech and mind, who has
good control over hands and feet and who possesses learning, penance
and renown, has the benefit from a TTrtha.
77. ^ T h e following five do not benefit from TTrthas: One who has
no faith?one of sinful soul, an atheist, a man of unbalanced mind and
70 Skanda Purina m

heart and one who enters into (unnecessary) disputation.

78. A BrShmana who gets up early in the morning and regularly
takes his holy bath, shall be rid of all sins. He attains the Supreme
Brahman.
79. Holy bath has been mentioned by learned men conversant
with the same (procedure of bath) to be of four types, viz. Vayavya,
Varuna, Divya and Brahma.1
80. The Vayavya bath is the bath with the dust particles of a
cow. The Varuna is the bath in oceans etc. The Brahma bath is the
m

bath to the accompaniment of the Mantras from the Brahmana portion

of the Vedas. The Divya bath is one with rain water or the sun's rays.
81. Of all the types of bath, the Varuna type is the best. Brahmanas,
Ksatriyas and Vai£yas should take the holy bath repeating the Mantras.
82-83. The bath prescribed for a Sudra or women is one (to be)
taken silently. A girl, a youthful woman, an old woman, a man or a
woman or a eunuch—all these are rid of all sins by means of holy baths
in the months of Karttika and Magha.
People who take holy baths in the month of Karttika attain the
desired result.
84-83. In the excellent TTrtha of Puskara formerly, by the contact
of (the cow) Nanda, (King) Prabhahjana became liberated from the
birth as a tiger. By the words of Nanda he attained the greatest (Brah­
man) in the Kirttika month.2
Thus the procedure of taking the holy bath has been recounted. What
else do you wish to hear?

CHAPTER FIVE

The Daily Routine o f Duties in Karttika

Narada said:
I. When should the bath be taken? How should one stay through-
1. VV 79-81 explain four types of bath.
2. The Comm, states how king PrabhaAjana was cursed by a female deer
to be atiger as he shot anarrow at her while she was feeding her young one.
By way of redemption she told him that while at Puskara he will attack a cow
NandS feeding her calf. He was dissuaded by her. He got redemption by perform­
ing bath at Puskara in Karttika.
3. The daily routine of a Hindu is regulated fairly strictly. Works like Ahnika-
Ргакйба, Ahnika-Taitva elaborate the details. Also vide HD II, i, 643 ff.
Ujv .5.2-15 71

out the day? О Pitdmaha, recount the Ahnika* (daily round of religious
duties) in particular (during Kirttika).

BrahmS said:
2. A person observing Vratas should always get up when a quar­
ter of the night is still left. He should eulogize Visnu with hymns
(known as Pratahsmarana) and then think about the daily round of duties.
3-10. The man should answer calls of nature1 in the south-west
corner of the village in accordance with the injunctions. He should
place the sacred thread round right ear. (In the day time) he should sit
facing the North and at night he should sit facing the South while
passing urine or faeces. The earth should be covered with grasses before
passing urine or discharging faeces. The head should be covered with
a cloth. The mouth should be covered with cloth. He should sit there
alone with a water pot by his side. After the evacuation of the bowels,
he should go near the pot and perform cleansing rite with clay till the
foul smell and the stickiness is removed. One part of clay shall be
applied to the penis, then three parts to the left hand, then two parts
of clay to each of the two hands. This rule is applicable to the cleans­
ing rite after urination.
Listen to the cleansing rite after discharging faecal matter. Five or
seven parts of clay to the anus, ten parts to the left hand, then seven
parts to each of the hands, three parts of clay to the feet. This is the
cleansing rite in the case of a householder.
In the case of a Brahmac&ri (religious student), it should be doubled,
in the case of a Vdnaprastha (forest-dweller) it should be trebled and
in the case of ascetics (Yatis) it shall be quadrupled.
This rule is applicable for the day time. During the nights half the
number should be followed. In the case of a wayfarer it may be halved.
In the case of women and Sudras it should be further halved.
All the holy rites of one without the cleansing rite are futile.
11 - 15. Then the devotee should scrupulously perform the cleans­
ing rite of the teeth and the tongue.2 uO tree, grant me longevity,
strength, fame, refulgence, progeny, animals and wealth. Vedic knowl­
edge, intelligence, insight etc." (After repeating the above) he should
cut off a twig, twleve Angulas long, to be used as a toothbrush.12

1. VV 3-10 contain instruction regarding morning duties (evacuation of vowels

etc.). _
2. V V 1 Ы 5 . Rules regarding cleansing of teeth.
72 Skanda Purina
■

The twig should not be cut off from a tree exuding milky fluid. (Nor)
the twig of a cotton tree or a thorny tree or a burnt tree (should be
used). The toothbrush twig must have a good smell. It must be soft too.
Toothbrush should not be used during the sixth or ninth lunar day and
on the following days: days of fast, Sraddha or eclipse, Sundays, the
first lunar day and new-moon day. When toothbrush is forbidden the
devotee shall gargle twelve times.
16-18. After cleaning the teeth duly, he should wash the face
with water.1 He should then apply the sacred mark on the forehead
vertically after performing the Acamana rite. He should then light
beacon lamps on poles in a temple, on the banks of a river and the
highway in particular. There must be a lamp near the TulasT plant also.
Taking the materials of worship, he should go to a temple of his favourite
deity. Then the intelligent devotee should perform the worship and
then sing and dance.
19. After reciting the names (before the deity) of Visnu, he should
perform the NTrSjana rite (waving lamps before the deity) for Hari.
When there is yet a period of NSdidvaya (48 minutes) left for dawning,
the devotee should go to a water-reservoir (bathing place).
20. There, in accordance with the injunctions laid down, the person
who has undertaken the Karttikavrata should take his holy bath. After
squeezing the water out of his clothes, he should apply the sacred mark
(of Urdhvapundra) on the forehead.
21. Thereafter, he should perform Sandhya prayers in accordance
with the Sfitra followed by him. After that, till sunrise, he should perform
Japa of the Goddess GUyatri.
22. What has been mentioned before is the duty for the remain­
ing period of the night. Now the duty for the day time is being de?
scribed. When those rites are performed, all the Karttika Vratas shall
be fruitful.
23. Then towards the end of the morning Sandhya prayer he
should recite the Thousand Names o f Visnu ■ • and other texts. He should
then go to the temple and begin the worship once again.
24. In the activities such as dance, singing songs etc. (before the
deity), he should spend one Prahara (three hours). Then for half a Y3ma,
he shall listen to the Puranas devotedly.
25-26. After honouring the reader of the Purilnas, worshipping the
I. VV 16-28 describe the duties up to the time of taking meals. They include
the ritual of bath, Sandhyfl prayer, singing and dancing before God, performance of
Vai$Vadeva and feeding a Brahmin guest (atithi).
ILiv.5.27 —UJv.6. 1 73

TulasI plant and saying midday religious prayers, the devotee should
take his food shunning leguminous grains.
Offerings to deities should be made. Vaitivadeva rite should be per­
formed and the guests duly fed. One who takes his food after all these
rites consumes (as if) nectar.
27. Brihmanas should be fed in accordance with one's capacity
everyday or on important Parvan days. Havisya (rice cooked with ghee)
should be eaten. Amisa (meat and other forbidden foodstuffs) should be
avoided.
28. In order to purify the mouth, he shall chew TulasI leaves
along with TIrtha water. The remaining part of the day should be spent
in doing worldly business (work for self-sustenance and livelihood).
29. In the evening he should again go to a temple of Visnu. After
saying Sandhya prayers he should light lamps in accordance with his
capacity.
30. After bowing down to Visnu and performing the splendid NTrajana
rite for Hari, he should recite hymns etc. and keep awake for the first
y3ma (three hours).
31. When the first y£ma is over, the wise devotee should go to
sleep. He should maintain celibacy by approaching his wife only on
stipulated nights.
32. If the wife desires, he should satisfy her sexual urge. There­
by he does not become a sinner. Doing thus everyday, he should spend
the whole month in accordance with the injunction.
33-34. He who observes the great Vrata thus in the month of
Karttika, shall get rid of all sins. He goes to the world of Visnu. There
is no other Vrata except Karttikavrata, that dispels diseases, destroys
sins, gives good intellect and nature, is conducive to the acquisition
of sons, wealth etc., that is the cause of salvation and that which Visnu
likes well. There is no other such Vrata on the earth.

CHAPTER SIX

Directions for Karttika vrata

Brahma said:
I. Listen, О Narad a, I shall mention (the details about) the great
K&rttikavf&ta,
* н
on hearing which you will be absolved of all sins and
attain salvation.
74 Skanda Parana
*

2-7. At the advent of the KiSrttika month one should avoid all
prohibited things. Anointing the body with oil, consuming oil, partak­
ing of other people’s food, fruits with many seeds, leguminous grains
etc. should be avoided in the month of Karttika. There is no doubt
about this.
One who observes the Karttikavrata shall avoid pot-gourd, turnip,
brinjal, Solanum indicum linn (known as porie in Marathi), stale cooked
food, burnt rice or parched grain, MasQrT variety of pulse, taking food
twice, liquor, taking food from other people, taking food in a bell-
metal vessel. Unguis doratus, Masura pulse, mushroom gruel, foul-smelling
substances, group-food, food offered by courtesans, food offered by village
sacrificer (offerer of sacrifices or conductor of ceremonies for every
villager—even of the undeserving one), food offered by ^Qdras or con­
taminated by &Qdras, food polluted on account of recent child-birth,
food from £raddha, food offered during domestic festivals, viz. consum­
mation of marriage, post-natal rites and naming ceremony, the £lesmantaka
fruit (Cordia latifolia, called Bhokar in Marathi).
8. The devotee should not take food on forbidden leaves. In the
holy TTrtha Puskara the devotee should never take food on the (leaves
of) following trees: Madhu (a sort of citron), trumpet tree, plantain
tree, jujube tree, Plaksa (Ficus infectoria) and Makutika(?)
9. In the month of Kdrttika one who takes Vanabhojana (food
beneath the Emblica officinalis tree in a garden) goes to the great
world of the discus-bearing Lord Visnu.
10. Bath should be taken early in the morning and Hari should
be worshipped. О sage, listening to the story (of the Lord) in the month
of Karttika is praiseworthy.
11. Copfcandana (soft white clay found near Dvaraka) should be
gifted. Cows should be given to Brahmanas well-versed in the Vedas
in the month of Karttika. Thereby one attains salvation.
12-13. Gifts of plantain fruits, the fruits of Emblica officinalis,
garments to a BrShmana distressed due to cold, gift of vegetables etc.
and particularly of cooked food and the gifts of £alagrama (with a
Cakra within) to a Brdhmana—all these are to be made.
14. He who gives uncooked food along with ghee and milk-pud-
ding to a PaurSnika (i.e. one who reads the Purinas) attains great riches
as through feeding a hundred Brahmanas.
15. One who worships the Lover of Kamalfi (goddess of fortune)
with lotus-flowers acquires merit. There is no doubt about it.
16. One who devoutly offers a Tulasl leaf to Visnu in the month
of KSrttika, becomes liberated from worldly existence and goes to the
IL iv.6.17-31 75

great region of Visnu.

17. One who worships the Garuda-emolemed Lord with Ketaki
flowers, is worshipped for a thousand births.
18. If a person makes a gift of a conch marked with discus, his
sins perish merely by means of that gift. There is no doubt about this.
19. If a person regularly reads the Gita in the month of Karttika
which Visnu likes well, it is not possible to recount the fruit of his
merit even in hundreds of years.
20. He who regularly listens to SnmadBhagavata, becomes lib­
erated from all sins and attains the greatest bliss.
21. He who observes fast on the eleventh lunar day, abstaining
from all types of food, is liberated from the sins committed in the
previous birth. There is no doubt about it.
22. By taking in the Naivedya of &alagrama (i.e. eatables of­
fered to §alagrama), one shall attain the fruit of crores of Vajnas. If
one takes in the Naivedya of any other deity he should perform the
expiatory rite of Candrayana.
23. A man who rings the bell at the time of the worship of the
Lord, gives greatest satisfaction to Hari. There is no doubt about it.
24. One who abstains from (taking in) other people's food in the
month of KSrttika for the propitiation of Visnu, secures the greatest
satisfaction of Damodara.
25. If a person devoutly worships a guest who comes to his house
at the proper time and who is tired due to continuous walking along
the path, that holy rite is conducive to the destruction of thousands of
births.
26. Those foolish persons who revile noble-souled Vaisnavas, fall
into the hell named Maharaurava along with their manes.
27. If a person sees Brahmanas devoted to the Lord but does not
meet them eagerly (and does not honour them) by approaching them,
Hari does not accept his worship for a period of twelve years.
28. After hearing someone who speaks ill of the Lord and of the
people devoted to him, if a person does not go away from that place,
he is also not a favourite of Lord Hari.
29. If a person circumambulates Ke£ava in Karttika, he obtains
the fruit of a horse-sacrifice for every step. There is no doubt about it.
30. If a person prostrates in front of Ke&ava like a long rod in the
month of Karttika, he secures the fruit of RSjasuyas and horse-sacri­
fices. There is no doubt about it.
31. ' О tiger among BrShmanas, if a person feeds (his) family with
76 Skanda Ригалал

great devotion, his merit is infinite.

32. If a man commits adultery in the month of Karttika, it is
impossible to say where (and when) his sins will come to an end.
33. If the sectarian mark made on the forehead with clay of
TulasT is seen in a person, even Yama dares not to look at him, what
to speak of his Messengers!
34. A green leaf, or a bit of salt or whatever one has, should be
gifted away in the month of Karttika for the sake of the propitiation
of the Lord having the £&rftga bow.
35. These are the various pious activities. They are pleasing to
Visnu when performed in the month of Karttika. One shall perform
these rites which cause satisfaction to the Lord. One should do them
in accordance with one's capacity.
36. For the purpose of propitiating Hari one has to abandon cer­
tain objects one may like much. At the end of the month they must be
given to an excellent Brahmana for the sake of the completion of the
Vrata.
37. On one side there are all the Vratas (holy rites) and on the
other side there is Satyavrata (the holy vow of truthfulness) alone.
Therefore one should always endeavour by all means to speak the truth.
38. In regard to other holy rites, entitlement to perform them is
subject to family and caste distinctions. But in regard to the holy rites
of the Karttika Vrata, all the people are equally entitled.
39. If the rite of GogrSsa (offering a morsel of grass or food to
a cow as an ancillary to an expiatory rite) is performed by people in
the month of Karttika, even PitSmaha (God Brahma) is incapable of
recounting the fruit of their merit.
40. If, in the month of Karttika, anyone sweeps the temple of
Visnu in the morning, his abode in Vaikuntha is firmly ensured.
41. If a person gifts away plenty of firewood and timber for the
purposes of holy rites, his merit does not perish even in the course of
hundreds of crores of Kalpas.
42. If a person plasters or whitewashes the temple of Visnu in
Karttika or paints pictures on the walls, he rejoices in the presence of
Visnu.
■ «

43. If taxes are levied on temples or holy Tirthas by vicious

kings and if some people come forward and pay them off, their merit
is eternal.
44. If, in the month of Karttika a Brahmana performs the Japa
of $atarudrT(or repeats the Rudrf Mantra a hundred times) in the pres-
H.iv.6.45-56 77

ence of GabhastT^vara1, he achieves the Siddhi of Mantras.

45-47. At Varanasi the devotees should stay for three years and
perform Karttikavrata along with the ancillary rites and observances.
They should perform it with great devotion. They will enjoy the fruit
thereof in this very world directly, such as affluence, progeny, fame,
pious mind and activities.
They should avoid garlic, meat, beds, Srhga (a kind of medicinal
plant called JTvaka), SauvTraka (jujube fruit), Rajika (grains of Senapis
ramosa) and articles causing madness. They shall eschew beaten rice.
48. The devotee observing Karttikavrata should avoid Dhatnphala
(Emblica officinalis) on Sundays. He should not go to alien lands except
to the holy places (in them).
49. One who observes Karttikavrata should avoid derogatory re­
marks about Devas, Vedas, Brahmanas, preceptors, cows, those who
observe Vratas, women, kings and great men.
50. On the Naraka Caturdatf day (fourteenth lunar day) the devo­
tee may take oil bath. He should avoid oil bath on other days in the
month of KSrttika. He should avoid radish, pumpkin, lotus stalk, the
wood-apple.
51. The person who observes the Vrata shall not speak to a woman
in her menses, to a $£idra, a barbarian, a fallen fellow, a person who
does not perform Vratas, those who hate Brahmanas, and those who are
excluded from the Vedas.
52. A person who performs this Vrata should not eat what is seen
by these people or by crows, food polluted on account of recent child­
birth, what is twice cooked and burned (parched) grain.
53-55a. Beginning with the first lunar day the devotee should avoid
the following things in due order everyday: pumpkin, egg fruit, TarunT(?),
radish, Bilva fruit, Kalitf»ga12(?), Dhatnphala (Emblica officinalis), co­
conut, pot-gourd, snake-gourd, brinjal, Khurja fruit, CavalT(?) (probably
a kind of pulse (cf Marathi Cavafi), basil plant as cooked vegetable.
55b-56. In this manner in Magha too the devotee should maintain
the various pious observances.
Even the four-faced Lord BrahmS is not capable of recounting the
merit of a person observing Karttikavrata in the manner it has been
laid down.

1. A holy shrine at Vara nasi.

2. Several plants such as Wrightin antidysenteria are given in the dictionary
but the specific fruit implied here is not clear.
78 SkandaPurSna m

CHAPTER SEVEN

Special Efficacy o f the Gift o f Lamps

NSrada said:
1. О Lord, I am one who has fulfilled his objectives by resorting
to your feet. There is nothing to be heard further by me, О excellent
Deva.
2. Still, О Lord, there is something lurking in my heart that remains
to be asked. I am not yet fully satisfied by drinking the nectar of your
speech.
3. О Lord, 1 wish to hear the special efficacy of gifting lamps.
О Four-faced Lord, tell me who they were, by whom this gift was made
formerly.

Brahma said:
4. A devotee should take bath early in the morning. Remaining
pure in body and mind, he should offer the lamp assiduously. Thereby
sins shall perish like darkness at the rise of the sun.
5. Whatever sin has been committed by a man or a woman ever
since birth, shall perish by gifting lamps in the month of KIrttika.
6. In this connection I shall describe to you a legendary story. By
listening to it it destroys all sins. It yields the merit of the gift of
lamps.
7. Formerly, in the land of Dravidas there was a Br&hmana named
Buddha. His wife was a vicious woman engaged in immoral conduct,
О sage.
8-12. As an ill consequence of his contact with her, his life shortened
and he died. Even when the husband was dead, the wife continued to
be engaged all the more in misdemeanour. She was never ashamed
even of the ill-repute of hers in the world. Having no sons or kinsmen,
she used to have her meals by way of alms received. She never had
any opportunity to take consecrated food. She regularly ate stale food.
She was addicted to food cooked by others. She never undertook pil­
grimage etc. She never listened to the holy narratives and legends. О
Br&hmana.
Once, a certain learned Brfthma^a named Kautsa who was devoutly
engaged in pilgrimage to sacred places, came to her house. On seeing
that unchaste woman engaged in improper conduct, the excellent Br&hmapa
Sage became furious. With his eyes red (with anger) he spoke to h e r :
If rv. 7 13-28
.
79

Kutsa said:
13-15. О foolish woman, I am going to tell you something now.
Listen attentively to my words. О woman running errands! Why do you
nourish this body (of yours) constituted of five elements, which is filled
with putrid blood and is the cause of misery? This body is like a bubble
of water. It will certainly perish. Depending upon this transient body,
you consider it permanent in your heart.
16. Therefore, О stupid woman, eschew your internal delusion
and begin to think. Remember the Lord who is the most excellent of
all. Do listen to holy books respectfully.
17. When the month of Karttika comes, perform the rites of holy
bath, charitable gift etc. In order to propitiate Damodara make the gift
of lamps.
18-20. You should have a hundred thousand wicks etc. and a hundred
thousand lotuses etc. ready. In the month of Karttika, circumambulate
the Lord and make obeisance to him.
Perform the rites of observing and conducting the Vrata with devo­
tion. This Vrata is for all women with or without husbands.
It suppresses all sins. It destroys all calamities. There during the
month of Karttika, let an excellent lamp be gifted.
2 1. Lamp is a cause of delight to Hari certainly in the month of
Karttika. Even a person who has committed great sins becomes liber­
ated through the gift of lamps (or lighting of lamps).
22-28. Formerly there was a good Brahmana named Harikara.
That Brahmana became sinful and attached to sensual objects. He
always visited prostitutes. He squandered the wealth of his father. He
was an axe as it were in cutting down his own family. Once, О widow,
much wealth of his father was lost by him in gambling because of his
association with wicked people. Therefore he became grief-stricken.
Once he came into contact with some saintly people who were engaged
in pilgrimage to holy places. In the course of pilgrimage, О dear one,
that highly sinful Brahmana came to Ayodhya.
In the month of Karttika he reached the house of a very prosperous
Brahmana. Always under the pretext of gambling(?), a lamp was
immediately lighted in front of Hari by him. Thereafter, the Brahmana,
in course of time, became dead and attained salvation.
Though he was a perpetrator of great sins, he sought and got refuge
in Hari. Hence, you too make gifts of lamps and light lamps in the
month o! Karttika. Similarly make other charitable gifts too with great
devotion.
 80 SkandaPurSna

Having commanded her thus, Kutsa, the Br&hmana, went to another

house.
29. That (woman) repented after hearing the words of Kutsa. She
resolved to perform the holy rites in the month of Karttika.
30. In the course of the entire month of Kirttika, she took bath
in (cool) water at the time of sunrise and also observed the Vrata of
lighting lamps.
31 -32. When her span of life was over, she died after some time.
Though she had committed great sins, that woman went along the path
of heaven due to the great efficacy of lighting of lamps. In due course
she attained salvation too. Hence, О Narad a, who can (adequately)
recount the efficacy of offering lamps?
33-35. Gift of lamps and lighting of lamps in the month of Karttika
yields exceedingly meritorious fruits.
He who strictly adheres to the Karttika vrata, he who lights lamps,
shall attain salvation on hearing this legendary narrative of lighting of
lamps.
Who can (adequately) recount the efficacy of the lighting of lamps?
Now, О Narada, listen to the efficacy of lighting other people’s
lamps.1
36-38. If one has no capacity (to light lamps), one can lighten
other people’s lamps. He who does so also attains the benefit. There
is no doubt about this.
He who offers wicks, oil, vessels, etc. for the lamps or he who
(physically) renders help to those who offer excellent lamps, attains
salvation. There is no doubt about this. Who can (adequately) describe
the efficacy of lighting lamps in Karttika.
39. If there is no capacity in oneself one should lighten other
people’s lamps. He too obtains the benefit thereof. There is no doubt
about it.
40. There was a courtesan named IndumatT.12 By brightening other’s
lamp in her house, a mouse attained salvation difficult to achieve.
41. Hence by all means one shall brighten the lamps of others.
Thereby one should attain salvation like the mouse (in the courtesan’s
house) undoubtedly.

1. VV 35 ff describe the efficacy of brightening other people's lamps in K&rttika.

2. SSroddhSra tells us how a female mouse happened to brighten the laitap in
IndumatT*s house while the mouse drank up the oil in the lamp and happened tg
circumambulate the god unintentionally and thereby got salvation.
//./V. 7.42-53 81

42. О sage, if the benefit of brightening other people’s lamps is

like this, by whom can the greatness of directly gifting lamps be de­
scribed?

N&rada said:
43. The great efficacy of offering lamps in Kfrttika has been
heard by me. The greatness of lightening other people’s lamps also has
been heard. Now, I wish to hear about the greatness of Vyomadipa1
(beacon lights on poles).

Brahma said:
44. Listen, О son, with concentration to the greatness of beacon
lights. Merely by listening to it one will be inclined to offer lamps.
45. I shall describe the merit of that person who is devoted to
taking bath in early morning on the advent of the month of Kdrttika
and who offers beacon lights on poles.
46. He will become the overlord of all the worlds and be en­
dowed with all types of riches. He will enjoy happiness in this world
and attain salvation in the end. ■

47. After the holy bath and (offering) charitable gifts and other
rites, the beacon should be lighted on the top of the temple of Hari for
the whole of the month of KSrttika. On the full-moon day, in the month
of KSrttika, it should be ceremoniously discharged in accordance with
injunctions.
4S. He who lights beacons in the month of Karttika in accor­
dance with the injunctions will never return (to sarhs&ra) even in the
course of hundreds and crores of Kalpas.
49. In this connection I shall describe unto you an ancient leg­
end, merely by listening to which one shall get the benefit of lighting
the beacon.
50-51. Formerly there was a fowler named Nisfhura. He was a
thorn unto the world. He was like another god of death. He lived on
the banks of Yamuna. He used to wander over the forests, kill all
animals and sustain himself. Wielding a bow he used to harass way­
farers by robbing them.
52-53. Once in the month of Karttika, О sage, the fowler went
to a certain village for the purpose of stealing. At that time the king

1. VV 441Г describe the importance of Vyomadipa (beacon lights on poles).

82 Skanda Purina

in the city of Vidarbha was Sukjti by name. At the instance of a Br&hmana

named Candra $arm&, the intelligent king lighted a beacon on top of
the temple of Hari.
54-56. After offering the light the king listened to the sacred
story at night with great devotion. At that time itself (the fowler) came
there for the purpose of stealing. He stood for a moment gazing at the
beacon offered by the king.
At that time a vulture came there, swiftly snatched the pot of oil
along with the lamp, carried the same in its beak and then perched
itself on the top of a tree.
57. That kingly bird drank up the oil and placed the lamp on the
top of the tree and rested itself there for a moment.
58. At that time a cat came there by chance. In order to catch
the excellent bird, it climbed up the tree where the bird was perching.
59-62. Seeing the lamp in front of him, the cat paused for a short
while. At that time Candra £arma was expounding the efficacy of
beacon lights to the king named Sukrti. The bird and the cat heard
those words. The cat then (tried to) catch the bird that was perched on
another branch. Due to the defect of being unsteady (by nature) both
of them fell on a rock from the tree as if urged by fate. The bird and
the cat got their bodies smashed on the ground and both of them died.
They got divine bodies. Riding in an aerial chariot, they went to heaven.
63-70a. The fowler who had come for stealing saw everything.
With his vicious intention vanished, he went to the sage who was
expounding the narrative. Addressing Candra barman, he spoke these
words:
'*0 Candra barman, the fascinating beacon offered by king Sukrti
has been seen by me who had come here for the purpose of stealing
something.
At that time, by chance, a certain bird took off the pot and drank
away the oil. Thereafter, it placed that fascinating pot along with the
lamp on the top of a tree and stayed there for a short while.
A certain cat came there in order to seize the big bird. Urged by
fate as it were, they resorted to two (different) branches.'
They heard for a moment the story that was being narrated by you.
Afterwards, on account of the defect of his own fickle-mindedness, the
cat seized the bird.
Both of them fell down and died instantaneously. Both assumed
divine forms and seated in an aerial chariot, they went to heaven. On
seeing this wonderful thing I have come here to ask you:
 Ш у. 7 70Ы85
.
83

70b-78a. Who were those, the cat and the bird, formerly? О Brahmana,
tell it. How did they come to be born as lower animals? By which holy
act were they released?"
On hearing these words of the fowler, Candra £arma said then:
"Listen, О fowler, I shall presently speak in details. This cat was
formerly a Brahmana, bom of Srivatsa Gotra. He was called Deva£arm&.
He used to steal temple properties. He got the post of the worshipping
priest of Ahobala Nrsiiiiha.1
He used to steal the oil, money and materials that came to the
temple and used to maintain his family thereby.
He spent the whole of his life thus and ultimately met with his
death. On account of that great sin he fell into the following hells one
by one: Maharaurava, Raurava, Nirucchvasa and Asipatravana. He was
chopped by the huge-bodied terrible messengers of Yama. After expe­
riencing all these tortures, he became a Brahmar&ksasa. Then he was
born as a dog. Thereafter, due to his evil Karmas, he became a Candala.
After taking a hundred such births, he became a cat on the earth.
78b. Now by a lucky chance, he has listened to the efficacy of
beacon lights. He has been rid of all sins and he has gone to the place
of Hari.
79-83. This vulture was formerly a Brahmana in Mithili, well-
versed in the Vedas. He was well-known by the name &ary3ti in the
world. He was a great lord.
He had association with women servants and courtesans. Due to
that great sin, when he died, he fell into the exceedingly terrible hell
Kumbhlpaka and stayed there for four Yugas. With the residue of his
Karmas, he was bom as a vulture.
Urged by his own fate, the vulture came here for drinking the oil.
After having offered a beacon (?) and after having heard the story of
Hari, he was also absolved of all his sins and went to the place of Hari.
84-85. Thus, О fowler, everything has been recounted to you. Return
happily.”
On hearing his words the hunter went back to his abode. He ob­
served the Aka&a DIpa Vrata in accordance with the injunctions, О
sage. He spent the remaining part of his life there and went to Hari’s
abode.

I. A famous sacred place of Npiihha to the east of Cuddapah in SirvelTaluka

in Kamool District (Tamil Nadu). The temple is on a hill. It was visited by £ahkarScflrya
and Caitanya Mahflprabhu. (De 3)
84 SkandaPurSna
w

86. The great king Sunanda (Sukrti) became wonder-struck. In

accordance with the injunctions, he did everything for a month under
the guidance of Candra Sarmi.
87-92. In the month of KSrttika, the king took his early morning
bath. With purity of body and mind, he worshipped JanSrdana with
tender TuIasT leaves. At night the king offered beacon lights with this
Mantra: uAfter making my obeisance to DSmodara, the universal and
Cosmic-formed Lord, I offer the beacon light which Hari likes much.
О Lord of Devas, make it (this Vrata) devoid of obstacles till the
month is over. О Lord of Devas, let my devotion to you increase by
performance of this Vrata.”
By means of this Mantra, the king made the offering of the light.
Again in the BrShma MuhQrta (the hour before dawn) he offered beacon
light. Vi$nu’s worship was performed, О dear one, and he took his early
morning bath.
After performing the rites for Utsarga (concluding rite of the Vrata)
he again offered a beacon. After feeding the Brahmanas, he dedicated
the Vrata to Visnu.
■ •

93-96. О excellent sage, by the power of that merit the king en­
joyed for a hundred thousand years enchanting pleasures along with his
kinsmen, sons, grandsons and his wife.
At the end, О excellent BrShmana. О sage, he got into a charming
aerial chariot along with his womenfolk and went along the path to
salvation.
In the world of Visnu, he assumed the form of Visnu with four arms.
■ • 9 * ■

He had yellow garments. He held the conch, the discus and the iron
club. He was always called Vi$Qu by the immortal ones. There the
lofty-minded king sported as he pleased.
97. Hence, after attaining human birth which is rarely to be achieved,
one should offer the beacon light in the month of KSrttika in accor­
dance with the injunction. It is a thing which Hari likes.
98. Those men who offer beacon lights for the propitiation of
Hari in the month of KSrttika, О eminent sage, never see Lord Yama
having exceedingly cruel face.
99. Henceforth, I shall recount another (instance of) the efficacy
of the beacon light. It was narrated formerly by V&lakhilyas. Listen to
that, О excellent BrShmana.
II.iv.7.100-108 85

VSlakhilyas1 said:
100- 102a. (Defective Text) May the excellent sages perform the
rite of Ak&gadTpa (beacon light on the top of a pole) either in the month
of Vai£ikha or in K&rttika according to the calendar which begins the
month with the dark half (PQrnimSnta-mSsa calendar), from the begin­
ning of the month previous to K&rttika i.e. Alvina (i.e. from the full-
moon day of A£vina).
In the month of Tula, the devotee should offer beacon lights on poles
with gingelly oil at dusk. He who offers this continuously for a month
to the Lord of Sri accompanied by £ri, is never separated from glory
and prosperity.
102b-103. A pole of twenty hastas (in length i.e. height) is the
excellent one for beacon light,123one of nine Hastas is the middling one
and one of five Hastas is the lowest one. It shall be so fixed that the
light is seen by the people standing far off.
104-105. The offering of light in lanterns of mica or glass is
specially recommended. There must be a flag, the length of which is
a ninth of the pole.
Above it a bunch of peacock feathers or a pot should be placed. This
lamp causes delight to Visnu. It uplifts the Pitrs.
106-107. The lamp should be offered on the eleventh day or on
the full-moon day when the Sun is in Libra. To D&modara the lamp is
offered in $r£vana. In the month of Tula, the lamp is offered (to Visnu)
along with LaktSmi: “I am offering you the light. Obeisance to Ananta,
to Vedhas.”
There is nothing else like the beacon light on the pole which uplifts
and redeems the Pitrs.
108. Helika* had two sons. One of them became a ghost. But by
the merit of offering a beacon light he attained salvation difficult to
achieve.

1. VSlakhilyas: A class of (60,000) thumb-sized sages attending the Sun's Chariot.

They were bom of Kratu, son of god Brahma. (Mbh. Adi 66.4-9; AnuSSsana 141.99-
102; 142.33 ft)
2. VV 102-105 describe the details of the beacon light (AkSSa-dlpa).
3. SKS gives the following details of this story: Helika, a Brahmin in the
Vindhya mountain, had two sons—CitrabhSnu and Manojava. They became vicious
and ultimately resorted to forest. A Bheel girl named NanSnT kept them in her house
where th$y saw NanflnTsiffer AkSSa-dtpa for her deceased father. Manojava died but
his sentence in Tamisra hell was exonerated dustyo his help tn AkHta-dtpa and
became a P iilca. He possessed Nan&nT but Citrabhflnu took her to VirSnasl where
due to AkSSa-dipa-dSoa* Manojava was absolved and he was bom as a son of
Nanflnl, The three stayed at V M nasf and got salvation.
86 SkandaPurSnaи

109- 111. The following Mantra should be recited: “Obeisance to

the manes, to the ghosts. Bow to Dharma, to Visnu. Salute to Yama,
to Rudra. Obeisance to the Lord of the forest.”
Those men who repeat this Mantra and offer to the Manes beacon
light on the poles, attain the excellent goal. Even those who have gone
to hells attain this excellent goal.
Thus the offering of light has been described to you.
One should offer beacon lights for the purpose of getting fortune and
good progeny.
112-116. This NTrSjan&vidhJ (procedure of offering and waving
lights) is to be done in the dark half of Kfirttika month for five days
beginning with the twelfth day, in the earlier part of the night.
There must be special arrangement for the lights in the temples of
Brahmfi, Visnu, Siva etc. and the following places: tops of grain stores,
pavilions (for sacrificial purpose), assemblies, river banks, rampart walls,
gardens, tanks, bylanes in villages, house-gardens, stables, lonely places,
elephant yards etc. Lamps should be offered in the beginning of the
nightg. They must be charming.
Those who are seen in the world making use of gems and jewels and
are glorified, are those who had (in their previous births) offered lamps
in accordance with the injunctions in the month of Kfirttika.
If one is incapable of offering lamps, one should protect and pre­
serve the lamps offered by others.
117. Is there a man in the world who stands ready to recount the
merit of the person who respectfully offers oil for the lamps of the
students (and reciters) of the Vedas?
118-120. In the month of Kfirttika, the devotee should offer vari­
ous kinds of lamps in the presence of Visnu.
After the advent of the month of Kfirttika, when the sky is clear and
bright with myriads of stars, at night LaksmT comes to view the cosmic
spectacle.
Wherever the Ocean-bom Goddess (LaksmT) sees the lamps, she is
exceedingly delighted with it, but never so in darkness. Hence, lights
must always be fixed (prominently) in the month of Kfirttika.
121. It is declared that those who seek fortune and beauty should
offer lamps particularly in temples, river banks, and more particularly
on highways.
122-I24a. The g lo p of one who offers light at the place of sleep­
ing is all-pervasive. One who sees the abode of a (financially) weak
person, whether he be a Brfihmana or one of another caste, without any
lamp and then offers lamps, is honoured in the world of Vi§pu.
II. iv. 7.124b-134 87

He who places lights in an inaccessible and rugged place or an

impassable place infested with insects and thorns will not go to any
hell.
124b-128. If a person offers lamps in PaAcanada at night accord­
ing to the injunctions, the boys born in his family will be the illumi­
nators of the race.
By lighting and kindling another person's lamp in the month of Karttika,
one gets the same benefit as is obtained by gifting food in the Pitrpaksa
(the dark fortnight of Bhidrapada pertaining to the Manes) or by giving
water in the months of Jye$(ha and As&cfha.
By kindling other people’s lamps and by serving Vaisnavas in the
month of Karttika, one attains the fruit of R&jasQya and horse-sacri-

Formerly there was a Br&hmana1 Harikara who was always engaged

in sinful activities. For the sake of gambling, lamps were lighted by
him during the month of Kfirttika. Due to the power of that meritorious
deed he became an excellent Brdhmana and attained heaven.
129. Formerly King Dharmanandana got into an excellent aerial
chariot and went to the world of Visnu as a result of offering beacon
lights.
130. I shall recount the merit of that person who offers camphor-
light in front of Visnu in the month of Karttika and particularly on the
day of awakening called PrabodhinT (Ek&datf) (eleventh day in the
bright half of K&rttika).
131. Men born in his family will be favourites of Hari. After
sporting about for a long time, they attain salvation in the end.
132. A person who keeps lights burning day and night in the abode
of Hari, particularly on the eleventh lunar day, goes to the place of
Hari.
133-134. Even a fowler offered lamp on the fourteenth lunar day
(in the dark half of MSgha) in the temple of Siva and on the great LiAga
and went to the world of Siva even without any special devotion.
A certain cowherd kindled the lamp of the SsrAga-bearing Lord on
the new-moon day and repeated “Be victorious, be victorious” fre­
quently. He became king of kings.

1. VV ЦП ff give some examples of yore showing the efficacy of Акй&нЙра

in Kftrtiika^Out of these vv 133-134 give the story of a fowler offering lamp in a
Siva temple.
88 SkandaPurSna

CHAPTER EIGHT

The Greatness o f TulasT (Basil Plant)

NSrada said:
1. О Lotus-seated Lord, speak further. I am not satisfied with
drinking the nectar of your speech. (In fact) the thirst has increased
further.

BrahmS said:
2. In the month of K&rttika one should take bath early in the
morning. Remaining pure in body and mind, he should be devoted to
Vi$Qu. Then he should worship Damodara with tender TulasT (Basil)
leaves. Thereby he attains salvation. There is no doubt about it.
3. If one is devoid of devotion but worships the Lord with gold
and other (valuable) things, the Lord does not accept the worship. There
is no doubt about it.
4. It is declared (in scriptures that) devotion is the greatest thing
in everyone. A holy rite devoid of devotion does not please Visnu.
5. On being worshipped with devotion (even) with half a leaf of
TulasT everyday, Lord Hari, the overlord (of the world), becomes di­
rectly visible.
6. Formerly Visnudisa went to the world of Visnu by worship­
ping him devoutly with TulasT. King Cola also attained a subordinate
post. ( vide infra Chs. 26, 27)
7. Listen to the greatness of TulasT which is destructive of sins
and is conducive to the increase of merit. I shall recount to you what
was formerly narrated to Rami by Vi$nu.
8. After the advent of the month of Klrttika, those men who
devoutly worship TulasT and Hari, attain the highest region.
9. Hence, by all means, the Lord who destroys all pains and distresses
should be worshipped with great devotion, with the tender leaves of
TulasT.
10. The devotee is honoured in the world of Brahml for as many
thousands of Yugas as the extent of the roots of the TulasT plants fixed
by him.
11. If a person takes bath in the water that has come into contact
with TulasT leaves, he shall be rid of all sins. He rejoices in the abode
of Vi$nu.
12. Even if a person makes a raised platform for planting TulasT,
II.iv.8J3-28 89

О great sage, he gets instantly rid of his sins thereby. He becomes

worthy of being absorbed in Brahman.
13. О Brahmana, the house in which there is a grove of TuIasT
plants becomes a sacred place. The servants of Yama do not go there.
14. The grove of TulasI plants is meritorious. It destroys all sins.
It yields what is desired. The excellent persons who plant it, do not
see Bhiskari (Yama, the god of Death).
15. If a man smears scented unguents (upon his body) mixed with
(powdered) TulasI twigs, the sin that is being committed will not (even)
touch his body.
16. For the propitiation of the Pitrs (Manes). £raddha should be
performed, О Brahmana, where there is the shade of TuIasT plants.
17. Even Yama is not powerful enough to look at (directly) a
person, if a TulasI leaf is visible in his mouth, ears or head; what to
speak of his awful messengers!
18. He who constantly listens to the greatness of TulasI with
great respect, becomes absolved of all his sins and goes to the world
of Brahma.
19. In this context they cite this ancient legend of TulasI.1 О
Brihmana, if it is listened to, it is destructive of sins.
20. Formerly in the land of Ki£mlra, there were two Brahmanas
named Harimedhas and Sumedhas. They were engrossed in devotion to
Visnu.
• •

21 -22. They were endowed with kindness and compassion towards

all living beings. They were conversant with all essential principles
(of philosophy). Once those excellent Brahmanas were engaged in
pilgrimage to holy places. They were going through a forest once, when
they became utterly exhausted at a certain place. The two Brahmanas,
the suppressors of their enemies, saw a grove of TulasI plants there.
23. On seeing that great grove of TuIasT plants one of those two,
namley Sumedhas, circumambulated it and bowed down to it with devotion.
24-28. Harimedhas observed this. In order to understand the greatness
of TulasI and the benefit thereof, he repeatedly asked (Sumedhas) with
great joy:

Harimedhas enquired:
О Brahmana, there are Devas, TTrthas, holy rites and leading Brahmanas.
Still why did you make obeisance (to the plants)?
1. w 2P-59 give dialogue between Harimedhas and Sumedhas about the great­
ness of TuIasT.
90 SkandaPurSna
*

Sumedhas replied:
О Brithmana of great fortune, your speech (enquiry) is well-worded.
Listen. The heat of the sun is oppressive. We shall go to that banyan
tree. Under its shade I shall tell you the truth.

Having told thus, Sumedhas, conversant with piety and virtue, went
to the banyan tree wherein there was a great hollow cavity. He went
there in the company of Harimedhas. There he rested for a while. The
Briihmana then spoke to Harimedhas:
29. “O tiger among Brihmanas, may the excellent story of TulasT
be listened to. With the favour of the great Lord it originated in the
ocean.
30. Formerly, due to the curse of Durvasas, Purandara (Indra) lost
all his glory and prosperity. Suras beginning with Brahma churned the
Milk Ocean along with the Asuras.
31-34. From it all the (following) things came up: Airavata, Kalpa
tree, the Moon, Goddess LaksmT, Uccaih£ravas, Kaustubha, Hari in the
form of Dhanvantari and all the divine medicinal plants beginning with
HaritakT (yellow myrobalan). О excellent Brahmana, all of them were
conducive to th$ welfare of all the worlds.
Visnu (in the form of Dhanvantari) held in his hands the pot of
nectar that bestows immunity from old age and immortality. Holding
the pot of excellent base and glancing at it, he experienced the highest
mental satisfaction. Drops of his tears of joy fell into the pot of nectar
forming circular figures which immediately became TulasT.1
35-40. LaksmT endowed with all good features and adorned with
all ornaments, was also born therefrom.
Devas headed by Brahmft gave unto Hari, LaksmT and TulasT that
had originated there. Lord Hari accepted them. That is why TulasT is
exceedingly pleasing to the Lord of the worlds.
Ndr&yana is the protector of the universe. TulasT is his favourite
beloved. Like Vi$nu she is also worshipped by all the groups of Devas.
Therefore, О Briihmana, I made my respectful obeisance to it."
Even as the noble-souled Sumedhas said this, a great aerial chariot.

I. This version of TulasT*s creation is special to this PurSna. In D evf BhMgavata

the plant is identified with Mahfi-LaksmT and is a daughter of King Dharmadhvaja
(DB IX 15-24). According to PdP VI (Uttara Khanka Chs. 3-16) VpidS. the wife of
Jalandhara, became TulasT in the next birth.
ILiv.8.41-53 91

refulgent like the sun, was seen nearby. At that time, О sage, the
banyan tree fell down in front of him.1
41-43. And also two men came out of that tree, brightening all
the quarters with their refulgence. They resembled the sun. They bowed
down to Harimedhas and Sumedhas. On seeing them, Harimedhas and
Sumedhas became frightened. Struck with wonder, they spoke to those
two persons who resembled Devas:

Harimedhas and Sumedhas said:

44-49a. О beings resembling Devas, who are you? You are auspi­
cious unto all. You have worn a fresh garland of Mandara flowers. You
are immortal ones; therefore, you are worthy of being saluted by us.
You are Suras.

On being spoken thus by those two BrShmanas, those persons who

came out of the tree spoke thus:
“You are our father, mother and preceptor. There is no doubt about
this that you alone are our kinsmen etc.”

The elder one said:

I am a resident of the world of Devas. My name is Astika. Once 1
went to Nandana park for the sake of sport, surrounded by groups of
celestial damsels. My mind was engrossed in sensual pleasures. There,
on the mountain, the divine ladies began to cling to me and embrace
me as they pleased.
Jasmine garlands and pearl necklaces of the women fell on sage
Roma$a who was engaged in penance there. On seeing it, the sage
became angry.
49b-53. “This is not the fault of the women who are not indepen­
dent. This fellow of wicked activities deserves being cursed.” Then he
said to me, “You shall become a BrahmarSksosa and hover around this
banyan tree.”
On being propitiated by me, he told me the means of redemption
too: “When you hear from a Br&hmana the name of Visnu as well as
the greatness of TulasT leaf, you will immediately attain complete
release.”

I . VV 4Ь 57 show how by listening to TulasT* я greatness two cursed C e le b ritie s

were absolved.
92 SkandaPurSna

Having been cursed thus by the sage, I began to abide here on this
banyan tree with great sorrow for a long time. Fortunately I have been
liberated by seeing both of you, from the curse of the Br&hmana. Listen
to the story of the second one.
54-57a. This is an excellent sage. Formerly he was engaged in
serving his preceptor. Once he disobeyed the order of his preceptor and
became a Brahmriksasa.
With your favour, he has been released now from the curse of the
BrShmana. The benefit of the pilgrimage has been achieved by you
both. Your merits will increase more and more everyday.

After saying this and bowing down to those excellent sages again
and again, they took their permission and went to their respective abodes
with great joy.
57b-60. Then, O eminent sage, those two great ascetics went on
their pilgrimage praising the meritorious TulasT.
Thus, О N&rada, who can (adequately) describe the greatness of
TulasT? Hence, О N&rada, in this morfth of KSrttika which brings delight
to Hari, the worship of TulasT should be performed. There is no doubt
about it.
Thus the Aiigavratas (ancillary observances) have been described,
О excellent sage. I shall narrate the Upafigas (subsidiary ancillary rites)
as told by Valakhilyas.

CHAPTER NINE

Rites to be Performed on VatsadvadafT, Yamatrayot ’i£T, Naraka-

caturdaST and DTpivalT

V&Iakhilyas said:
1. Kr$na described to Dharma (i.e. Yudhisfhira) <the holy day)
named VatsadvidagT.1 The twelfth lunar day must be in conjunction
with the time of sunset in worshipping a calf.

1. This Vm * is a relic of the pastoral stage in our social evolution. Cows have
been regarded as 'sacred* since the Vedic times due to their importance in agri­
cultural economy. Gop&la Kf$na, the cowherd boy-god came to be identified with
the Vedic god Vifpu and the worship of cows and their calves assumed the status
of a Vm* pleasing to Vip^u and came to be included as an item in the Vntas
to be performed in Klfttika, a month 'dear* to Vifnu.
 iv.9.2-I3 93

2-3. “On the first day, worship of a calf is to be performed under

the shade of a banyan tree. One should apply sandal paste etc. to a
domesticated milch cow along with its calf of the same colour. Then
he should worship them with flower-garlands.
On that day, О Yudhisthira, the devotee4should abstain from food­
stuffs deepfried in oil, cooked in pots, cow's milk, cow's ghee as well
as mixture of curds and milk.
4. At the time of sunset, either one ghajika (24 minutes) before
or one ghatika after the disc of the sun is half-set, the rite of NtrSjana
should be performed and it should be ascertained whether the omens
are auspicious or inauspicious.1
3-6. At the outset many lamps are lit. They are then placed in
golden vessels etc. Then the rite of NTrajana should be performed and
the omens observed. Then he should take all the lamps and place them
facing the North. The important lamps are said to be nine. He should
have others too.
7. If the flame is brilliant with sparks and if it shoots towards
the South, (it is a good). If the flame is steady, it indicates happiness.
If it is otherwise, it forebodes misery.
8. It is laid down that the rite of NTrajana for men is (to be
performed) in the earlier part of the night on the five lunar days be­
ginning from the twelfth day of the dark half of Karttika.
9. The first lamp indicates the fortnight; the second,* the month;
the third, the season; the fourth, the Ayana (i.e. north and south transits
of the Sun); and the fifth lamp, the year. Thus the lamp shall indicate
auspiciousness and inauspiciousness.
10. 'Lamps are born of parts of the Sun. They are the dispellers
of darkness. Let them illuminate me in all the three units of time and
let them indicate auspiciousness or otherwise.'
11-12. After consecrating it with the above incantation, the NTrSjana
rite should be performed in due order to the following: Devas at the
outset, then Brihmanas, elephants, horses, elders, excellent people,
lower people and the women, the chief of whom is mother.
13. After performing the NTrajana rite, the lamps should be placed

1. VV 4-13 indicate the ancient belief in divination of the future by the move­
ments and colours of the flames of the lamps in NTrajana on this evening. The
identification of lamps with units of time and the DTpa-Mantra (v 10) poetically
attributingthe parentage of lamps to the Sun-god and the prognosis from them (vv
7 , 13), an Example of the beneficiary (14) and Phalafoiti—all this is the Purfinic way
of draping old customs as a Vrata.
 94 Skanda Purina

in their respective places. If the flames are rough, there is loss of

wealth; if white, there is destruction or shortage of food; if they are
dark-red, there shall be wars; if the flames are black, there is death.
14. A cowherdess named Ek&AgT1first performed this Vrata. Within
three years she became endowed with wealth and foodgrains.
15-16. Hence the worship of cows must be performed on the twelfth
day in the month of Kirttika. After hearing about the greatness of this
Govrata those men who perform this rite will never be wanting in cows
due to the power of Govrata. If any offence has been committed by him
against cows that shall perish due to this Vrata."

VUlakhilyas said:
17. The devotee should perform this Vrata on the fourteenth day
in the dark half of the month of A$vina near about the festival of light.12
18-19. On the thirteenth lunar day the devotee should cleanse his
teeth and take early morning bath. Then with great devotion to Govinda,
he should make the resolution of observing the pious rites for three
nights. At the end of this Vrata the festival of Govardhanotsava should
be celebrated. TrayodaST which extends to more than three MuhQrtas
(3 x 48 = 144 minutes) is permitted. Overlapping by the next Tithi does
not amount to transgression (and consequent deficiency).
20. On the thirteenth day in the dark half of the month of A£vina,
the devotee should offer Yama DTpa3 (lamp facing the South) in the
early part of the night with oblations too. Premature death can be
avoided (thereby).
21. Formerly the infant son of Hemanaka4 became liberated from
the calamity of premature death on the thirteenth day in the dark half
of the month of Alvina, due to the mercy (of the Lord).

1. As an instance of a person benefitted by this Vrata, the PurSna mentions the

name of an AbhTra girl Ek&AgT who, though expelled by her father on his Priest’s
allegation about her character, was able to reunite with her father and got happily
married due to the observance of this Vrata for three years. The story appears in
the SKS.
2. VV 17 ff describe the Vrata connected with DTp&valT days.
3. it is our practice to light a lamp facing the South in the evening of the 13th
day in the dark half of A$vina. It is called Yama-dTpa. The Vrata-aspect of the
practice is described in vv 20-26.
4. The story how Hemanaka’s son was saved from premature death is given in
SKS.
The Messengers (o f Yama) said:
22. О Yama, take pity on us and tell the means whereby one will
not fall off from life in this type of great festival.

Yama said:
23-26. “May the son of Sun (Yama) be pleased along with Mrtyu
(god of Death) along with the noose and the rod, Kala as well as MA
(LaksmT) be pleased, because a lamp has been offered on the TrayodaST
day.”
If after reciting this Mantra, a person who offers (lights) excellent
lamp at the entrance of the house in the early part of the night on the
thirteenth day in the dark half of the month of Alvina every year, О
messengers, such a person should not be brought here during the fes­
tival of light, even in the case of premature death. Let my order be
carried out.
Reciting this Mantra he who keeps the lamp at the door of his
house, need not be afraid of premature death during the (DTpiivaU)
festival.

Valakhilyas said:
27. On the fourteenth day mixed with the thirteenth too, in the
dark half of the month of A£vina, one should try to take his bath early
in the morning.1
28. If a man takes his bath, except at dawn, on a Rikta day (i.e.
fourth, ninth and fourteenth days in the lunar fortnight), all his holy
rites for the whole of the year perish undoubtedly.
29. Similarly, О Suras, taking oil bath at sunrise on the four­
teenth day in the dark half of the month of Alvina (i.e. in last watch
of the night) is considered excellent.
30. {Partially defective text) When there is no Caturda.4I (four­
teenth day) for two days at moonrise, or when it occurs on two days
the first one alone is taken.
31. If one does not take oil bath due to compelling circumstances,
stubbornness or out of courteous nature on the fourteenth day, one shall
fall into Raurava hell.
32. There is LaksmT in the oil and GaAgd in the water. He who

I . VVT27-35 describe the procedure of bath on the DTpivalT day. VV 43-47 also
give a special procedure for the same.
96 SkandaPurSna

takes early morning bath on the fourteenth day i.e. on DTpivall day,
does not see Yama’s region.
33-35. For the destruction of Naraka, the devotee should stir and
whirl Ap&nOrga (the plant Achyranthes aspera), TuihbT (pot-gourd) or
Prapunn&ta (Cavia alata) in the water kept for bath. The following
excellent Mantra should be repeated nine times:
“O Ap&m&rga, you are endowed with thorny leaves and you are in
contact with the lump of clay from the furrow. Dispel sin even as you
are being whirled again and again.*’ He should then move round Ap£im3rga
and Prapunn&ta above the head.
36. After taking bath, the devotee should, with the wet clothes
on, offer lamp to the sons of Mrtyu:
'T he two canine brothers iSyima and Sabala are the sons of Mrtyu
and attendants of Yama. May they be pleased by this offering of lamp
on the CaturdalT day.”
37. One should perform this holy ablution along with dear and
near relatives. Then by performing the libation of water which is an
ancillary to the holy ablution, Yama should be propitiated.1
38-40. "Obeisance to you, to Yama, to Dharmaraja, to Mrtyu, to
Antaka, to Vaivasvata, to KSla, to SarvabhQtaksaya (destroyer of all
living beings), to Audumbara, to Dadhna, to Nila, to Paramesthin, to
Vrkodara, to Citra, to Citragupta.”
These fourteen shall be the Mantras severally with namah (obei­
sance) added on to them (such as уатйуа namah etc.). With each
mantra three handfuls of water with gingelly seeds should be offered.
41 -42. While performing this Tarpana (libation), the devotee may
wear his sacred thread in the usual manner or in the opposite direction
because Yama has the two forms, viz. that of a Deva and a Pitr. Even
a person whose father is alive can offer libation to Yama and to Bhlsma.
After worshipping the Devas, DIpa (Lamp) should be offered to Naraka.
43-45. In this context itself, the procedure for taking bath in the
case of one who desires fortune is being spoken by me.
If on the fourteenth day of the dark half of Alvina, or on the new-
moon day (of the same month) or on the first day of the month of
KSrttika, one takes the holy bath, he should take it with oil or unguent
applied at the time of moonrise.
A man who takes the auspicious bath on the second day in the
1. VV 38-42 describe Yama-Tarpapa for which even a person with his father alive
is eligible and can do it with Savya (the usual) way of wearing the sacred thread.
BhT?ma-Tarpana is described in Bhfyjnapaflcaka Vrata (Ch. 32).
 IJ.iv.9.46-60 97

month of Karttika, in conjunction with Svati constellation, is not sepa­

rated from fortune. There is Nlrajana rite with lamps. Hence this is
remembered as DTpavall.
46-47. Even if the moon sets, even after the transit the sun has
set and the day has come to a close, taking oil bath then will not incur
any evil. But in the morning for the purpose of dispelling sins, the
devotee should eat MUsaparnT leaf (Glycine debilis). By taking oil
bath on the Caturdagi day called Preta-Caturda£T, the devotee is lib­
erated from all sins.
(On the whole there shall be three days of the festival of lights).
48-49a. On the fourteenth day in the dark half of the month of
Agvina, on the new-moon day and on the first day (of Karttika) which
is in conjunction with Svati constellation, one should take these three
days as the festival days of lights.1
49b-55. Bali, the great king, was told thus by Hari who was delighted:
“Welfare unto you. Choose your boon, whatever may be in your mind.”
On hearing these words of Visnu, Bali spoke these words:
“What is there to be requested for, for my own sake? Everything
has already been given over by me. For the sake of the general public
1 shall request. If you are competent, grant it unto me. Today the earth
was gifted to you who are in the false guise of a Dwarf. Since that has
been taken over by you by means of three steps in the course of three
days, let there be my rule on the earth for three days, О Hari.
Let this lady, your wife (Laksm!). stay permanently in the house of
those people who offer lamps in my kingdom on the earth.
Let the continuous darkness of the shadow of LaksmT fall on that
house in my kingdom where there will be darkness due to want of
lights.
56. If people offer lamps to Naraka on the fourteenth day, all
their forefathers shall cease to be in Naraka (Hell).
57. О Kegava, how will there be bright illumination of lamps in
the house of those people by whom rows of lamps were not lit after
reaching the kingdom of Bali?
58*60. (Defective Text) There is no doubt about this that there
shall be perpetual grief in the house of those people who do not show
enthusiasm and who are always glor ny and dejected in the kingdom

I . The festival of lights is celebrated fo hree DTpSvalT days as these three days
are of the regime of King Bali on the eart Vi$nu (Vftmana). after depriving Bali
of his kingdom granted these three days foi he enjoyment of all in Bali's kingdom.
98 SkandaPurSna

of Bali (i.e. during the DTpSvalT days). Let the reign of Bali be for
three CaturdagT days.’*
This should have been the request(?)
Formerly, in the form of a dwarf the Lord requested for this earth
and handed it over to Indra the guest(?) and by Hari thus three days
were given to Bali, the Lord of the Daityas rendered a resident of
РОД1а. Hence great festival should be celebrated (during these three
days).
61. О great sages, a goddess called Mahariitri1 was born (ap­
peared) on the fourteenth day (of the dark half of Alvina). Hence those
who are devoted to worship of Sakti should celebrate her festival.
62-64. After coming to the kingdom of Bali, Yaksas, Gandharvas,
Kinnaras, medicinal herbs, ghosts, Mantras, magic crystals etc., all of
them get delighted. They dance in the early part of the night. There
is no doubt about this that those Mantras will be accomplished in the
kingdom of Bali. Just as the people coming to the kingdom of Bali are
highly delighted, so also on that day the people should be full of delight.
65-68. When the sun is in Libra, on the nights of Caturda£T and
new-moon day, men should celebrate the festival of “showing the path
unto the Pitrs” with firebrands in their hands. The dead men and ghosts
who are in hell see the path, due to this Vrata always. No doubt need
be entertained in this respect by leading sages.
In the month of A£vina three Tithis have been glorified beginning
with Caturda£T. They should be taken when they spread over the mid­
day for the rites of offering lamps etc.
If these three Tithis fall before Safigava (second of the five divi­
sions of the day), the celebrations of offering lamps etc. should be
conducted when they are in conjunction with the previous Tithis.

The sages enquired:

69-71. О Br&hmanas, we wish to enquire about the greatness of
KaumodinI festival. What is to be eaten on that day? Whose worship
is to be performed? Why is it performed? Which is the deity thereof?
What is to be given specially as charitable gift on the day? What in
particular should not be given? What rejoicing is indicated in this?
What sport is glorified? May the excellent sages recount the benefit
from the Festival of Lamps (DTp&vall).

1. A deity associated with complete destruction of the world. The deity is

worshipped in left-handed manner as described in Devf-ySmsIa-Tantra.
IMv.9.72-85 99

VSlakhilyas replied:*
72-74. At the time of daybreak on the new-moon day, О leading
sages, one should take bath and devoutly worship and bow down to
Devas and Pitrs. He should then perform the PMrvana SrSddha with
curds, milk, ghee etc. None but children and sick persons should take
food during the day time.
Then, at nightfall, he should worship the splendid Goddess Indira
(LaksmT). He should then erect a clean and beautiful pavilion for LaksmT
by means of various kinds of cloths.
75. It should be wonderfully decorated with various kinds of sprouts
and flowers of various colours. There he should worship LaksmT as
well as Devas.
76-77. Goddesses (such as SarasvatT, Kali, GaurT) too should be
worshipped with many types of offerings and services. He should de­
voutly massage the feet of LaksmT and others. Formerly it was on this
day that Devas were set free from the prison of Bali. LaksmT too was
released (therefrom).
78-83. Thereafter, the Devas went to the Milk Ocean along with
LaksmT. They slept soundly for a long time. Hence, О great sages, the
cots are to be made with twines within and there should be fine cotton
beds. They shall be covered with excellent sheets resembling milk and
foams. The devotee should install those Suras and LaksmT in the proper
directions to the accompaniment of Vedic chants. Freed from the fear
of Daityas, LaksmT slept soundly within the lotus. Hence, here too, all
amenities for sound sleep should be made.
If a person makes a bed of lotuses on that day, for increasing the
happiness of LaksmT, she will not go anywhere else leaving his house.
If persons do not provide such amenities for the sound sleep of LaksmT,
can those men sleep at night without being worried about money? Hence
a man should worship LaksmT making all efforts.
84-85. He should be rid of poverty and become well-established
among the members of his own community.
Cow’s milk should be boiled along with nutmeg, cloves, cardamoms
and camphor. Sugar should be added as much as is necessary. La^dukas1

1. VV 72 ff describe the KaumodinT or KaumudT festival and the procedure of

celebrating it. According to the commentator KaumudT is derived from Ku, ‘The
earth* and Vmiid, ‘to be delighted*. It means 'festival of delight on the earth*:
kail moffitate janft yasmfln nlnlbhlvailji parssparam/
hftffts tutfflb sukhSpannls tenaifS kaumudl smftS//
 100 SkandaPurSna»

(ball-shaped sweets) shall be made thereby and dedicated to Lak$mT.

86. All the four types of foodstuffs also should be made and offered
saying, “May Sri be pleased.’* Even before Hari wakes up, LaksmT
should be wakened through women devotees.
87. If a woman or the man wakens LaksmT at the (proper) time
and then takes food, LaksmT never forsakes her or him for the whole
year.
88-90.л
Demons became frightened of Visnu. After getting shelter
and immunity from fear from Br^hmanas they went to the Milk Ocean.
After knowing that LaksmT who had resorted to the lotus was asleep,
they eulogized her: “You are the refulgent splendour of all the lumi­
nous bodies like the sun, the moon, fire, lighting, gold and stars. You
are the splendour of all luminous bodies. Obeisance, О Goddess sta­
tioned in the (bright) flame of the lamp. May that LaksmT who is
present on the meritorious day of DTpivalT on the earth, and in the
cowpen on the Karttik! day be the bestower of boons to me.*’
91-93. Thereafter the lamp should be offered in the early part of
the night. A firebrand should be whirled round one’s own head. It is
preventive of all calamities and misfortunes.
'Light-trees* should be made according to one’s capacity in temples
etc., quadrangles, cremation grounds, rivers, mountains, houses, roots
of trees, cowpens, levelled square-shaped plots of sacrifice, etc. The
grounds along highwa> should be decorated and beautified with cloths
and flowers.
94-97. After decorating the entire city at nightfall, the king should
feed Brahmanas as well as all hungry person^. Then he should take
food, decorating himself with new clothes and ornaments. Then in the
afternoon (of the next day) the king should announce thus: “O people,
today, this is the kingdom of Ba)i. Sport as you please. О children, play
as you please.” After commanding thus, the king should provide them
with toys. Therefrom, he shall find out the auspicious and inauspicious
features. In the kingdom of Bali one is at liberty to do whatever one
may think about.
98. О great sages, five (sinful deeds) are said to be gateways
unto hell, viz. violence to living beings, drinking liquor, carnal ap­
proach to forbidden women, theft and breach of trust. One should abstain
from these five in the kingdom of Bali.
99. Then at midnight the king himself should go round the city
slowly on foot in order to survey the beautiful kingdom of Bali and the
gaiety therein. After seeing the same, he should return to his abode.
II.iv.9.100—IIjv . 10.8 10 !

100. After the midnight passes thus, when men are asleep with
half-closed eyes, the delighted women of the city begin to drive away
AlaksmT (Ill-luck, Misfortune) from their respective courtyards with
winnowing baskets and small Dindima drums.
101-103. If there is DandaikarajanT Yoga(?) the new-moon day
has to be fixed for the next day. At that time the previous day is
discarded and the festival of SukharStrika1(Happy Night) is celebrated
on the following day.
If Vaisnavas or non-Vaisnavas do not celebrate this festival of the
kingdom of Bali, their pious and holy rites shall be futile undoubtedly.
At night people should keep awake by reading the Puranas etc. or
playing at dice in front of Hari or reciting the GTta.

CHAPTER TEN

The Greatness o f the First Day in the Bright Half o f Karttika

Brahma said:
1. On the Pratipad day (first day of Karttika) the devotee should
take bath with unguents and then perform the NTrajana rite. Dressed
neatly, he should spend the day in listening to good stories, singing
songs and making gifts.
2. God Sankara formerly created the fascinating Dyuta (game of
dice) on the first day in the bright half of the month of K&rttika. It is
true.
3-4a. Listen to the greatness of the kingdom of Bali (spoken)
accurately. Men and women should take bath with gingelly oil. If out
of delusion one does not do so, one goes to the abode of Yama.
4b-S. Formerly, at the beginning of Krtayuga, Bali was the great
king of Danavas. The earth as well as his own head was given to
Vimana by him. At that time the Lord himself was delighted and he
spoke to Bali:12
6-8. “O sinless one, since you have given me the earth on the
first day in the bright half of the month of K&rttika with great devotion,
I am delighted thereby. I shall grant you a boon. О king."

1. SukharStrikS is the name of a special Vrata for conjugal happiness.

2. VVTj-8 explain why the 1st day in the bright half of M rttika is called Bali
PmtipadS.
102 SkaodaPurina

After saying this, he granted the boon: “O king, the first Tithi of
the month of Kirttika shall be known by your name. If devotees take
oil bath etc. and worship on this day, О king, that shall give everlasting
benefit. There is no doubt about it.”
9-12. Ever since then, the Pratipad Tithi has become very famous
in the world. If the Pratipad overlaps the previous Tithi (i.e. new-moon
day) this is not to be accepted at all.1
One should not take oil bath if on the Pratipad day there is Daria
(new-moon day) of about a MuhOrta’s duration, otherwise there will be
death.
If the Pratipad of Bali is overlapped by Daria (new-moon day) and
if any auspicious rite is performed on that day, his wealth etc. will
perish.
If the Bali-Pratipad (the first day of Karttika) is vitiated by Daria
and if any woman, out of delusion, performs Artikya (waving of lamp
around the face) on that day, women will meet with widowhood and
their progeny will certainly die.
13-IS. If there is Pratipad next day at least for a Muhurta (48
minutes) without being overlapped, that alone is to be accepted for the
holy rites, festivals etc., as laid down by learned men.
If on the next day there is no Pratipad at all even for the shortest
while, the one that is overlapped can be taken. There shall be no sin
in doing so. On that day, an idol should be made with cowdung in the
courtyard; curds should be sprinkled there in front of it.
16-20. After placing ArtikyaCl) there, the devotee should do like
this in accordance with the injunctions.
On that day, О great sage, if people do not take bath with unguents,
during the whole of that year there shall surely be nothing auspicious
unto them.
For the whole of the year one shall be in the same form and features
as one was on that auspicious day. Hence one should perform auspi­
cious rites.
If one wishes to enjoy very splendid pleasures, divine and charming,
one should celebrate the beautiful festival of lights on the thirteenth
and following days.
SaAkara and Bhavftnl played the game of dice by way of fun for­
merly. Saihbhu was defeated by GaurT in the game and let off naked.
For that reason SaAkara became miserable while Gauri was ever happy.

1. VV 9-14 specify which should be accepted as the Pratipad Tithi.

 -35 103

21. О wise men! Game at dice (gambling) is forbidden at all

times except on this Pratipad. If one wins a game at the outset, one
shall have happiness for the whole of that year.
22. LaksmI who was requested by Bhavftnl remained in the form
of a cow.1Govardhana is to be worshipped in the morning and the game
of dice is to be played at night.
23-26. Cows should be adorned (but) they should not be milked.
Bulls should not be engaged to bear burden: “O Govardhana, О sup­
porter of the earth, О protector of herds of cows, you are lifted up by
the arms of Visnu; be the bestower of crores of cows (to me). May
LaksmI dispel my sins, LaksmI who stood by in the form of a cow for
the sake of the guardians of the worlds, and who bears ghee for the sake
of Yajfia. Let cows be in front of me. Let cows be behind me. Let cows
be in my heart. 1 stay amongst cows.”
Thus should be worshipped Govardhana.
27-29. The king should please the different kinds of people with
suitable presents etc. Devas and saintly people should be pleased by
goodness (of nature and behaviour). Others by offering food; the learned
men by giving them (the opportunity for) disputations, and the mem­
bers of the inner apartment by means of garments, betel leaves, in­
censes, flowers, camphor, saffron, foodstuffs of various types and dif­
ferent kinds of edibles. He should propitiate rural people by giving
them bullocks and vassal kings by giving them wealth. Groups of (com­
mon) people and the infantry should be propitiated by means of excel­
lent necklaces. The king should satisfy the good people specifically by
giving them splendid bracelets with his name engraved on them.
30-32. After propitiating (everyone) befittingly, the king should
watch the fight (combats, duels etc.) of wrestlers and of other men, of
bulls, buffaloes and well-equipped foot-soliders of the king.12Seated on
a (raised) platform he should see personally, actors, dancers and Cfiranas
and make cows and buffaloes fight and then provide them with gar­
ments to cover them. Calves should be attracted through cows. There
may be arguments and counter-arguments.
33-33. Then, in the afternoon, the devotees fix up the effigy of

1. VV 22-29 describe the custom of Govardhana worship. Govardhana is a hill

18 miles from Vpidivana in M athurl Dist. (U.P.). Krsna is said to have held it up
on his small finger and protected cows, calves and people of Vraja under its umbrella,
while Indra poured a deluge of rain for one week.
2. W 30-32 advise the king to watch war-games of men as well as those of
animals.
104 SkandaPuiSna

MargapalT1(road protectress—a deity made of Ku$a and К Ш grass) in

the Eastern direction, О sage of holy rites. They fix it on the pillars
of the fortness and trees. The effigy shall be of divine nature with
many props. Horses and elephants should be taken beneath MargapalT.
Cows, bullocks, male buffaloes and female buffaloes should be teth­
ered in big herds. Through eminent Brahmanas who have performed
Homas, they should get them tied (near) the M£rgapalika.
36. Then, О sage of good holy rites, he should make obeisance
repeating this Mantra: “O MargapalT, obeisance to you, О bestower of
happiness to all the worlds, let the horses, elephants and cows stay
happily beneath you.”
37. О son, cows, great bulls, kings, princes and Brahmanas in
particular should go beneath the MargapalT.
38-44. By crossing MargapalT they become free from ailments.
They are happy.
After doing all these the devotee should perform the worship of
Bali12, the king of Daityas, directly in a mystic diagram drawn on the
ground. The worship is to be performed at night after drawing the picture
of the great demon Bali in five different colours. He should be fully
adorned with all the ornaments and accompanied by VindhyavalT. He
is surrounded by Danavas, Kusmanda, Maya, Jaiiibha, Uru and Madhu.
The whole face is dark in colour. He has brilliant ear-rings and a
crown. The king of Daityas should have two arms only.
After making the picture, he should worship it within his own house
in a large hall in the company of mother, brothers, kinsmen and other
people.
He should worship with lotuses, lilies, red lotuses and sweet-smell­
ing flowers. There should be Naivedyas of cooked rice, milk, jaggery,
milk puddings, liquor, meat, wine, various kinds of foodstuffs (articles
to be licked, sucked and eaten etc.). Accompanied by his ministers and
priest, the eminent king should worship with the following Mantra. He
will be happy for a year:
45. “Obeisance to you, О King Bali, О lord, О Son of Virocana,
О enemy of Devas, the future Indra; may this worship be accepted.”
46-48. After performing this worship in accordance with the
injunctions, he should keep awake. He should celebrau, u 0.eal revival
at night through dances and story recitals.
1. VV 33-37 describe the procedure regarding M&rgapfllT. This deity is regarded
as a protector of cows etc. on the way.
2. VV 39-58 prescribe the procedure of Bali worship.
ILiv. 10.49-60 105

The common people also should place the offerings of white rice
grains within their houses. They should install King Bali and worship
him with fruits and flowers.
О sage of good holy rites! All that is to be done with Bali in view.
Whatever is (so) done is stated to give everlasting benefit by sages
who have realized the truth.
49. Whatever is given as charitable gift, whether it be small or
large in quantity, shall yield everlasting benefit. It shall be auspicious
and pleasing to Visnu.
50. (Visnu said thus to Bali:) “O Bali, may all the Vedic rites
of those men who do not worship you come over to you.”
51. This great festival that tends to favour Asuras, has been granted
to Bali, О dear one, by Visnu who was delighted.
52-55. Thus every year, one day and one night in the month of
Karttika have been given to the king of Danavas on the earth, as if it
was the ideal for him.
If a king performs this, how can there be the fear from sickness in
his kingdom? There will be prosperity and plenty, welfare and perfect
health. His wealth will be excellent. All the people will be free from
diseases and devoid of all types o f calamities. О sage of good holy
rites, this festival of KaumudT is celebrated in order to generate and
regulate noble feelings and sentiments on the earth. Everyone will
have delight or gloom, weal or woe in accordance with his manner of
acting on this particular day.
56-57. If anyone weeps, the whole year will be a year of lamen­
tation; if he is gay, the whole year shall be one of gaiety; if he enjoys
pleasures (eats and drinks), the whole year becomes pleasurable. If he
is normal and healthy, he shall be so (throughout the year). This Tithi
in the month of Karttika is mentioned as being special to Visnu as well
as to the Demon.
58. Those who splendidly celebrate the festival of lights causing
delight unto all the people and who perform auspicious worship of King
Bali, the whole year of (their) families (which are) blessd with charity,
enjoyment, pleasure and intelligence will pass with delight and exces-
si ve joy throughout.
59-60. After performing the worship of Bali, the devotee should
celebrate Gokndana*1 (sports of cows and bulls). If on the day of the

■ ■ m J'"——---- — *
I VV 59-63: sports of kine: bull-fights are a part of this festival.
 106 SkandaPurSna

sports of cows the moon becomes visible, Soma Rftjfi (the shining Moon)
kills the animals and the worshippers of the cows.
61. The sports ofxows should be celebrated on the day when the
Daria (new-moon) overlaps Pratipad (first day). This is the accepted
position. If a person celebrates it on a day when Pratipad is overlapped
by DvitTyfi, he will meet with destruction of money and death of wife
and son.
62. The cows are to be adorned then. They should be adored with
offerings of GogrSsa etc. (morsels of food). They should be taken out
of the city to the accompaniment of intrumental and vocal music. They
then should be brought back and the rite of NTrSjana should be per­
formed.
63. If the duration of Pratipad is short, a woman should perform
the NTrSjana rite. Thereafter, on the second day in the evening, the
auspicious rite of garlanding shall be performed.
64. If the Pratipad be joined with the previous Tithi (the new-
moon day), the rite of Yastik&karsana1(pulling out of stick/string?) be
performed.
65-66. The Yastika (string) should be made of Ku£a. It should be
fresh and firm. That should be brought to the entrance of the temple,
of palace of king or to a crossing of four roads. The princes should hold
one end and the people of the lower castes the other end. After holding
it they shall pull at it as many times as their strength permits.
67-69. The two teams should consist of an equal number of per­
sons. All of them should be very strong. If in this (tug of war), the
inferior castes win, the king shall be victorious throughout the year. A
line should be drawn behind each of the teams holding the string. If
the people cross the line they are considered to have won and not
otherwise. It is the king who is to draw this line of victory carefully.

1. Vv 64-69. This is an interesting social event: a Tug-of-War wherein a

bamboo stick or a rope of Kuia grass is used.
I U v .t l .U O 107

CHAPTER ELEVEN

The Efficacy o f YamadvitiyS

(The 2nd day o f KSrttika)

Narada said:
1. О Lord, I wish to ask you humbly about that Vrata1whereby
man does not meet with death.

BrahmS said:
2. If, О great Brahmana, you ask me about the most excellent
Vrata, listen to the Vrata named Yama-dvitiya. It is destructive of
Mrtyu (Death).
3. О great sage, it is to be performed on the second day in the
bright half of the month of KSrttika in accordance with the injunctions.
It prevents the death of all.
4. After getting up in the Brahma Muhurta (i.e. an hour before
the dawn) on the Dvitlya day the devotee should think about what is
conducive to his welfare. He shpuld not think of anything harmful to
himself.
5-10. After cleansing the teeth he should take his early morning
bath. Then he should wear white cloth and white garlands. He should
smear himself with unguents. He should finish his daily routine of
duties. With great delight he should adorn himself with ear-rings and
armlets. He should go near an Auduihbara (wild fig) tree and there
draw the excellent mystic diagram with eight-petal led lotus. There,
with calm mind, he should with sandal, agallochum, musk and saffron,
with flowers, incense and with Naivedya of coconut fruits etc. worship
Brahma, Visnu, Rudra and SarasvatT the bestower of boons having the
lute and the book (in her hands).
Thereafter, for the purpose of preventing death, he should give a
milch cow along with her calf, to a Brihmana learned in the Vedas.
The cow should be richly adorned and gifted away for the prevention
of premature death as well as for being taken across the ocean of
worldly existence.

1. This is a touchingly affectionate occasion of meeting of brothers and sisters

once a year on the 2nd day of KSrttika. ' Vrata* is a dry Purflnic term for this
family meeting. The Vrata is described in vv 2-40 with all the formalities of an
orthodox religious observance.
 108 Skanda Purina

II. He should give the cow to the Brahmana exponent of the

Vedas, repeating this Mantra: “O Brahmana, I am giving this gentle-
natured cow to you."
12-14. If a cow is not available, he should devoutly give a pair
of shoes to the BrShmana. Then he should conclude the worship with
great devotion to Purusottama. He should make obeisance to the eld­
erly members of the family and excellent kinsmen with great devotion.
He should propitiate his own relatives with different kinds of beautiful
coconut fruits. Then, О sage, he should go to the house of his own
uterine sister and salute her with great devotion.
15. “O gentle lady, О my sister of good fortune, I have come to
your abode in order to make obeisance to your lotus-like feet.”
16-18. After saying this to his sister, he should salute her, think­
ing her to be Visnu.
Then, on hearing the excellent words of her brother, О Narada, the
following words should be addressed by the sister to the brother:
“O my brother, today 1 have become blessed and auspicious, thanks
to you. О lamp of the family, today you should take your food in my
house for my longevity, О brother, on the second day in the bright half
of the month of Karttika.
19. On this day formerly Yama was fed by Yamuna in her house
and was duly honoured by her. Hell-dwellers were set free on this day
by Yama. Those who are fettered with the cords of Karma too, are
roaming about as they please.
20-22. The sins beginning with that of the slaughter of a Brahmana
shout thus: ‘We are very glad on receiving that sinful man who does
not take his food in the house of his sister, even on YamadvitTya day.
We have been without food (for a long time). We shall devour him to­
day.’
Hence, О my brother, take food in my house today, the second day
in the bright half of Karttika well-known in all the three worlds. О
brother, learned men do not take food in their own house on this day."
23. On being told thus, the devotee should worship his sister with
garments, ornaments and embellishments with great delight, О highly
fortunate one.
24. If the sister is elder to him, he should make obeisance to her
and get blessings from her. All the sisters should be satisfied by gifts
of garments and ornaments.
25. In the absence of one’s own sister, one should go to the house
of the sister of one’s father with respect and take food there.
Il.iv.! 1.26-40 109

26-27. О son, he who observes this rite of the DvitTya named

after Yama, shall be liberated from premature death surrounded by
sons, grandsons etc. He will enjoy abundant pleasures as he pleases
and in the end attain salvation. My words shall not be otherwise.
28-29. These Vratas and all rites of charitable gifts of various
kinds are proper only for a householder. Hence one should lake up the
householder's life. One who adheres to the Vrata of Yamadvitlya should
listen to the story thereof. Madhava says that all his sins will perish.

SOta said:
30. On the second day of Karttika one should worship Varna in
the forenoon. By taking his holy bath in Yamuna, one does not sec the
world of Yama.
3 1-32. О Saunaka, on the second day in the bright half of Karttika,
formerly Yama was fed and honoured by Yamuna in her own house.
The conclusion of the festival too is on the DvitTya day. Hell-dwellers
too were satisfied. They were rid of their sins and all of them were
set free from bondage.
33. Here they were all fed. They became delighted. They all
stayed there as they pleased.They celebrated a great festival causing
great happiness to the kingdom of Yama.
34-36. Hence this Yamadvitlya is well-known in the three worlds.
So no wise man should take his food in his own house, О Brahmana.
9 9

He must take food from the loving hands of his sister. It is conducive
to the increase of his strength.
On the second day in the bright half of Karttika Yama was honoured
and propitiated. Yama is seated on his vehicle, the buffalo. The Lord
holds his staff and the mallet. He is surrounded by his delighted* ser­
vants. Obeisance to the Atman pertaining to Yama.
37. Sisters of good residential facilities should be propitiated by
gifts of garments. If this is done, they need not be afraid of their en­
emies. They will never be involved in any quarrel till the end of the
year.
38-40. О sinless son, everything has been expounded by me, along
with its esoteric secret. It is conducive to wealth, fame and longevity.
It is a means of achieving virtue, wealth and love.
It was on this day that Lord Yama was fed by Yamuna with all the
love of a sister. On that day, if a person takes food from the hands of
a $ister,"fte attains excellent wealth and splendid proslperity.
 110 SkandaPutSna

SQta said:
Some more special details were mentioned by Vaiakhilya sages
which 1 shall recount. Listen to them, О excellent sages.

VSJakhilyas said:
41. The second day in the bright half of Karttika is named after
Yama. Then in the afternoon the worship of Yama should by all means
be performed.
42-43. Formerly Yamuna used to come to Yama everyday with
the request, *‘0 brother, come to my house for food in the company of
your attendants.*’ Everyday Yama used to reply that he would go "today
or tomorrow or the day after." There is no leisure to persons with
minds engrossed in their duties.
44-46. Then once, he was invited with pei$istent solicitation, О
great sages, on the DvitTya day in the month of Karttika. He went there
after setting free all the residents of hells. Accompanied by his atten­
dants, the son of Sun was received with great hospitality by Yamuna.
О bird, different kinds of dishes were prepared. He was anointed with
oil by Yamuna and sweet-smelling, fascinating unguents were smeared
upon his body. The son of Sun was bathed duly.
47-49. Then ornaments were presented to him along with differ­
ent kinds of clothes, sandal paste, garlands etc. He was made to sit on
a cot.
The gentle lady Yamuna cooked in gold vessels sweet rice dishes
of various kinds with delighted mind and fed Yama.
After taking food, Yama honoured his sister with ornaments and
different kinds of clothes. Then he said, "O beautiful lady, choose your
boon." On hearing his words Yamuna spoke these words:

Yamunif said:
SO-S1. Come to my house for food every year. О Yama, all sin­
ners are to be set free from hell today. Those who take food today from
the hands of their sisters, should be happy. Grant them happiness. I
choose only this.

Yama said:
$2*53. О Yamuni, he who takes his bath in Yamuna and offers
tfbttions to Pitfs and Devas, he who takes food in the house of his
Il.iv.l 1.54-66 III

sister and worships her, shall never see the entrance to my abode.
54-56. YamatTrtha on the north-east of VTreSa (a deity at Ka£T)
is glorified. There the excellent man should take his holy bath and duly
offer libations to the Pitrs and Devas. Then till midday he should repeat
these (following) names, facing the Sun with controlled mind. He should
have steady posture and remain silent. The devotees repeat these names
of Yama: “Yama, NihantS (Annihilator), Pitrdharmaraja, Vaivasvata
(son of Sun), Damladhara (Holder of rod of punishment), Kala, Bhutadhipa
(overlord of all beings), DattanusarT (one who follows what is given),
KrtanusarT (one who follows what is done) and Krtanta.”
57-59. After worshipping Yame£vara he should go to the house of
his sister. With the following Mantra he should be respectfully fed at
the outset by her:
“O brother, I am your younger sister. Eat this splendid food for the
delight of Yamaraja and Yamuna in particular.”
He should then propitiate his sister with garments, ornaments etc.
Thereby, he will not see the world of Yama even in dreams.
60-65. Those who are detained as prisoners b> kings should nec­
essarily be sent to their sister's abodes on my day for taking theit
food. ■

The sinners should be released by me from Nafakas (hells) on this

day. Those who keep persons imprisoned today, should be beaten by me
by all means.
If one has no younger sister,1one shall go to the elder sister's house.
If she too does not exist, he should go to the abode of the married
daughter of his paternal uncle.
In her absence, to the house of mother's sister or to that of the
maternal uncle's daughter. The order of precedence shall be fixed on
the basis of the relationships as the children of со-wives or of the same
Gotra.
In the absence of all these, some lady should be considered as a
sister. If she too is not available, one should make a cow or a river as
his sister. In the absence thereof, the devotee should make a forest his
sister's house. О gentle lady, one must not take one's food in one’s own
house on this day.
66. Those men of evil deeds who take food (in their own house),
fall into hell.
I . VXJ52-65: The substitutes for a sister in the case of a sister!ess person. A
person should accept food in the house of sisters as per priority given here but should
not eat in his own house on this day (Yama Dvitfya day).
 112 Skanda Purina

After saying this Dharmardja went to his capital SariiyaminT.

67. Hence, О excellent sages, all those who perform the KsLrttika
Vrata should eat from the hands of their sisters. It is true. It is true.
There is no doubt (about it).
68. If a person does not take food in the house of his sister on
the YamadvitTyS day, the merit accrued to him during the year per­
ishes. This is the statement heard from Sun-god.
69. The woman who feeds her brother on the Tithi pertaining to
brother and adores him with betel-leaves will never have widowhood.
70. The span of life of the brother too shall not decrease at all.
In regard to the feeding of the brother, the DvitTya should extend to the
afternoon.
71-73. If out of ignorance or out of delusion, food is not taken in
the sister's house because the brother happened to be touring abroad,
or sick or had been imprisoned, or if there is no sister, one shall get
the benefit of taking food there by listening to this story.
In the month of Karttika particularly, if one resorts to the shade of
Emblica officinalis and takes food, one shall attain Vaikuntha.
7 • *

* CHAPTER TWELVE

The Efficacy o f DhatrT

Saunaka said:
1 -2. The eulogy of KSrttika is the bestower of great merit. When
did DhatrT originate? How did it attain fame? Why is it holy? Why is
it destructive of sins? By whom was AmardakT (Emblica officinalis)
made? Tell it in detail.1

SQta said:
3. I shall narrate it, О excellent Brahmana, how it is a bestower
of merit. The devotee shall worship DhatrT on the fourteenth day in the

1. Tree-worship is an age-old custom in India. Trees like Banyan, Pippal

(Atvattha), Bilva, TulasT etc. have been objects of worship since hoary antiquity.
PurSnic writers have invested them with interesting legends like a beautiful drapery
and w&have such stories about religious importance of DhatiT {Emblica officinalis)
etc. A picnic and open air food under the shade of a tree is a happy social function
b it i t is converted into a religious function by the Purina writer here.
ILiv.12.4-19 ИЗ

bright half of the month of Karttika.

4-5. The great tree of AmardakT is destructive of all sins. On the
fourteenth day named after Vaikuntha, the man should resort to the
shade of a Dhatri tree and worship there the Lord of Devast Lord Mari
accompanied by Radha. Then he should circumambulate it one hundred
and eight times.
6. With a hundred and eight pieces of gold or silver or the fruits
of Emblic Myrobalan, he should severally make a hundred and eight
circumambulations.
7. After prostrating with eight limbs touching the ground, the
devotee should pray to the great Lord. Resorting to the shade of the
Dhatri tree, he should listen to this story.
8. Afterwards he should feed Brahmanas, paying them Daksina in
accordance with his capacity. If the Brahmanas are satisfied, Hari, the
beslower of salvation, is also satisfied.
9. In this connection I shall recount to you the story that gives
merit. Even Brahma is not competent to recount the benefit of AmardakT
(lit., that which destroys sin all round).
10-11. Formerly when everything was turned into a vast sheet of
water, when mobile and immobile beings had been destroyed, when the
types of Devas and Asuras, Serpents and Raksasas had been annihi­
lated, the eternal supreme soul, the Lord of the chiefs of Devas (Brahma)
performed the Japa of the great and immutable Brahman (Mahavisnu)
transcending his own soul.
12. As he performed the Japa (mental repetition of the holy names)
of Brahman, a deep breath came out of him. Due to the affection on
seeing it water came out of the eyes.
13. Drops of tears of love burst out and fell on the ground. The
great tree of Dhatri grew from those drops.
14. It had plenty of branches and twigs. It was laden with fruits.
It is glorified as the first among all the trees.
15. Brahma created it at the beginning and then all the other
subjects (such as) Devas, Danavas, Gandharvas, Yaksas, Raksasas and
Serpents.
16. The Lord then created human beings devoid of impurities.
Devas came to the place where the Dhatri, the favourite of Hari, stood.
17. On seeing it those highly fortunate ones were struck with
great wonder. They thought and pondered over it frequently, “We do
not know what this tree is.”
18-19. Even as they were thinking thus, an unembodied speech
 114 SkandaPurSna

said: “This is the AmardakT tree. Since it is an excellent Vaisnava• •

tree, one will get the benefit of making the gift of cows merely by
remembering it. By seeing it one gets twice that benefit and by eating
(its fruits) three times the benefit.
20. Hence AmardakT should always be resorted to by all means.
It is VaisnavT and said to be the destroyer of all sins.
21. Visnu is stationed at its root.1 Brahma is stationed above.
Lord Rudra Parame£vara is stationed on its trunk.
22. The twelve Suns are stationed on its branches, Devas (the
Guardians of the Quarters like Indra and others) are stationed on its
twigs. The (thirty-three crores of ordinary) Devas are on its leaves and
Maruts are on the flowers.
23-24. All the PrajSpatis (Patriarchs like Daksa) are established
on its fruits. This tree has been mentioned by me as full of all the
Devas.
Hence it should be worshipped for the purpose of attaining all the
desired objects.
Once Narada, the Yogin, stood in front of Brahma. He bowed down
to the Lord of the universe and with great wonder asked thus:

$n Narada said:
25. Just as a grove of excellent basil plants is always liked by
Hari, so also a grove of DhatrT trees is liked by &n Hari in the month
of Karttika.

Brahma said:
26. If anyone performs the worship of Hari in the forest of DhatrT
and takes food under the shade thereof in the month of Karttika, his
sin perishes.
27. When the Sun is stationed in the Zodiac Libra, all the TTrthas,
sages, Devas and Yajnas resort to the DhatrT in Karttika and abide
themselves here.
28. Whatever meritorious deed a man performs here in the shade
of DhatrT trees, shall become increased crores of times. There is no
doubt about it.
, 29-30. In this context they cite this ancient legend. О excellent
Brahmana, there was a certain Vai£ya in the city of Ayodhyi. He had

I. VV 21-24 describe how DhatrT is occupied by all Devas.

I U v .lZ 3 М 2 115

no wife or sons as ill luck would have it. He was afflicted with pov­
erty.
31 -35. He used to assuage the fire of his hunger by begging for
alms, О Narad a. Once, he was afflicted with hunger and begged of
some merchants. By begging he got some whole grams. He took it and
went to the shade of a Dhatri tree. It was in the month of Karttika, О
Narada, and he ate the grams there.
Some of the grams which had been left over were given to a Brahmana
by the Vai£ya who was hungry and emaciated. Thanks to the power of
that merit, he became a rich king on the earth. Hence, charitable gifts
should be made always in the month of Karttika in a park of Dhatri
trees, О excellent sage, for the achievement of all desirable objects.
One who resorts to the shade of Dhatri and listens to the story of
Hari in the month of Karttika will be released from all sins like the
son of a Brahmana.t

Narada asked:
36. О Brahma, who was this son of a Brahmana? What sin did
he commit formerly? How did he attain
*
liberation? Tell these in detail.

Brahma narrated:
37-40. Formerly there was an excellent Brahmana on the north­
ern bank of Kaveri. He was well-known by the name Deva£arma. He
was a master of Vedas and VedaAgas. He had a son of vicious conduct.
The father advised him for his welfare:
“It is the month of K&rttika now. This month is a favourite of Hari.
During this period take the holy bath, make charitable gifts and per­
form holy rites and observances. Dear son, perform the worship of Hari
with flowers and TulasT leaves. Make several offerings of lights, obei­
sances and circumambulations.”
41. On hearing these words of his father the infuriated wicked-
souled son spoke to his father censuring him with his lips throbbing
(through anger).

The son said:

42. О father, I will hot store merit in the month of Karttika.

On hearing these words of his son, he angrily spoke to his son:

116 SkandaPurSna 9

43. “О evil-minded one, be a mouse in the hollow of a tree in

the forest.”
Frightened on account of this curse, the son bowed down to his
father and said:
44. “O my Sire, tell me how I can have liberation from the evil
species.”
On being propitiated thus, the Brilhmana told him the means of
expiation and redemption.
45. “When you hear about the merit accruing from Karttikavrata
which Hari likes much, you will have your liberation, О son, by lis­
tening to the story.”
46-47. On being told thus by his father, he became a mouse instantly.
He stayed in a cavity for thousands of years in the forest. Once, during
the month of Karttika, Vi$vamitra came there along with his disciples.
He took his bath in the river, worshipped Hari and resorted to the shade
of the Dhatri.
48-50. He expounded to his disciples the greatness of the
Karttikavrata. At that time, a hunter of vicious conduct came there
ahunting. On seeing the groups of sages that slaughterer of living beings
(at first) wished to kill them. By their very sight he became pious-
minded. He bowed down to the Brahmanas and asked: “What is being
done by you all, О Sirs?”
On being enquired by him thus, the eminent Brahmana ViSvamitra
spoke to him:

VitivUmitra said:
51. Karttika is said to be the most excellent of all months. Whatever
holy rite is performed during this month increases like the seeds of a
banyan tree.
52. One who, in the month of Karttika, takes holy bath, makes
charitable gifts and performs worship and then feeds Brahmanas shall
have everlasting benefit thereof.

53. The Brilhmana (the mouse) heard about the virtue as told to
the hunter by the sage. Then he cast off the body of a mouse and
adopted a divine body.
54. He bowed down to Vi&vamitra. spoke the details about him­
self and on being permitted by the sage went to heaven seated in an
aerial chariot.
ILiv. 12.55-68 117

55. The son of GSdhi (ViSvamitra) and the hunter in particular

became very much surprised. The hunter then performed the KSrttika
Vrata and went to Hari’s world.
56. Hence making all possible efforts, one should resort to the
shade of a Dhatrl in the month of Karttika and listen to the holy story
in front of Ke£ava.
57. Even a mouse was liberated from the evil species by listen­
ing to the story about Karttika. He who listens to or he who recites the
story, shall undoubtedly be entitled to salvation.
58-59. One should have open-air meals in a forest (or a park)
after resorting to the shade of a Dhatrl. At the outset, the devotee
should take his holy bath in the water in the forest. After performing
the usual routine religious duties he should worship Madhava. Then he
should sit in the shade of the Dhatrl with devotion to Hari and listen
to the divine story in praise of the month.
60. Thereafter, he should feed, with great devotedness, Brahmanas,
the most excellent ones among those who have realized Brahman. Then
he himself should take food, О great Brahmana, remembering Hari.
61. Listen with great attention, О son, to the sins that perish
when the Vrata that Hari likes much, is performed thus in the month
of Karttika.
62-65. The sin1 arising from enjoying what has not been dedi­
cated to Hari, from looking at the Sun while taking food, from taking
food from a sinner listening to the words of a woman in her monthly
course, the sin of touching another person at tnje time of taking food,
from taking prohibited food, the sin arising from taking food which is
defiled and the sin accruing from abandoning pure food in the auspi­
cious hour liked by Hari—all the sins like these will certainly perish.
Hence, making all possible efforts one should take food under a Dhatrl
tree.
66. If a Brahmana wears a garland of Dhatrl as well as one of
TulasI hi Karttika month, his merit is infinite.
67. If any man resorts to the shade of a Dhatrf tree and offers in
particular a row of lamps, his merit is infinite.
68. Radha and DSmodara are to be worshipped particularly under
a TulasI plant.12 If TulasI is not available, the splendid worship should
be performed under Dhatrl.

1. VV 62-65 enumerate the social norms current then. The violation of those
norms or egiguettes is regarded as ‘sins’.
2. The cult of RSdb&DSmodara and the deification of TulasI plant were well
established before this PurSna.
 118 SkandaPurSna
*

69. If a man takes food at least once under a DhatrT tree in the
month of K&rttika and feeds a couple he is liberated from all evils of
food.
70. At the conclusion of the Karttika Vrata, one should worship
the splendid AmalakT (EmbJic MyrobaJan), feed a couple for the pro­
pitiation of Radha and Damodara and take one’s own food later. His
prosperity and glory will never wane.
71. О sage, if any devotee of Visnu in the world wears the fruit
of DhatrT he becomes a favourite of Devas. Of human beings he is
much more so—it is needless to say.
72. A person who smears his body with (the paste of) the fruit
of DhatrT, whose diet consists of the fruit of DhatrT and who is endowed
with the fruit of DhatrT becomes Narayana.
73. If a person holds the fruits of DhatrT always within his closed
hand, Lord Narayana grants him the desired boon.
74-75. A man who desires prosperity and glory should always
take his bath with Amalaka fruits. Visnu is delighted with the Amalaka
fruits particularly on Ekada$T days.
One should avoid taking bath with Amalaka fruits on the seventh
and ninth lunar days, on a new-moon day, on Sundays, on a day when
the Sun moves from one zodiac to another, on a day of lunar or solar
eclipse.
76. If a man resorts to the shade of DhatrT and offers rice balls
(to Pitrs), the Pitrs attain liberation with the favour of Madhava.
77-78. If a man wears the fruit of DhatrT on the head, hands, face,
arms and the neck, О dear one, if he is embellished with the DhatrT
fruits, Ke&ava lovingly rolls on his body as many times as the garland
of DhatrT moves to and fro round his neck.
79. Fruitful indeed is the life of that man in whose house these
three exist, viz. a fruit of DhatrT, TulasT and the clay originating from
Dv&raka (called GopTcandana).
80. A man can reside in Vaikuntha as many thousands of Yugas
as the number of days he wears a garland of DhatrT (flowers) in Kali
Yuga.
81. A man who wears round his neck the two garlands, one of
DhatrT and the other of TulasT, shall stay in heaven for crores of Kalpas.
82-83. If a person resorts to the shade of DhatrT on the twelfth
lunar day, worships Hari, feeds Brahmanas there itself and himself
takes cooked pulses and other stuffs as his food, he does not return (to
the world) even after hundreds and crores of Kalpas.
,84-86. One should worship Hari with leaves and fruits of TulasT
ILiv. 12.87-96 119

and Dhatrl. If a TulasT (plant) is watered along with Dhatrl in the

month of Karttika, all the sins like that of Brahmana-slaughter perish
as in the case of the Brihmana Dharmadatta1 who attained salvation
formerly.

Narada said:
87. Previously this has been said by you that it should always be
resorted to by men in the month of Karttika and worshipped. It should
not be used in the four (rainy) months. Please tell everything com­
pletely to me.

Brahm& said:
88. О Brahmana-sage, beginning with the splendid Da£amT (tenth
day) in the bright half of the month of Karttika, it should be resorted
to in all the holy rites of the deities or Pitrs.
89-91. Men who worship MadhusOdana with its leaves and fruits
from the tenth day pass on to Vaikuntha.
When the Kluttika Vrata is concluded one should perform Vanabhojana12
(taking food in the open air in a park or a forest). О highly fortunate
one, one should celebrate Vanabhojana on the fifth, tenth or twelfth
day or on the full-moon day.
Equipped with all condiments and ingredients and accompanied by
old men and young children, an intelligent person should enter the park
rendered splendid by Dhatrl trees.
92. There should be the following trees all round, beautifying
that park: mango, Baka (Sesbana grandiflora), ASvattha (the holy fig
tree), Picumanda (Azadirachta indica), Kadamba, banyan and tama­
rind.
93-96. After going there, О highly intelligent one, the devotee
should perform Punyaha rite (purificatory rite) at the outset. The Vastupitha
(pedestal of the holy site) for the sake of worship should be made at
the root of Dhatrl. A square-shaped altar should be made. It shall be
splendid and a Hasta long as a seat of deity. There shall be an Upavedika
(smaller altar) in front of the Altar: О highly intelligent one, the place
should be beautified by means of minerals.
To the west of the Altar, he should make the pavilion for the Kunda

1. The stfitry of Dharmadatta is given in details in Ch. 24.

2. Vauabbojana is really a picnic in a park but in vv 90-117, we find its trans­
formation into a religious rite.
120 SkandaPurSna я

(holy pit). It must have three Mekhal&s (girdles, circular rings) and a
vaginic-shaped frontal inlet. О gentle one, it should extend to one Hasta.
97. Afterwards he should take his bath, perform Japa and worship
of the Lord. Thereafter, he should gather fire and perform Нота in
accordance with the injunctions.
98-101. The Н ота should be with milk-pudding, ghee, jaggery,
pulse-soup and Pali£a twigs. Caru should be carefully prepared for the
sake of the Planets and the deities of the house-rite. Then Raksa-Homa
я

(Н ота for the sake of protection) should be begun repeating the syn­
onyms of DhatriT viz. Dhatrl, £anti, Kanti, Maya, Prakrti, VisnupatnT,
MahalaksmT, Rama, М3, Kamala, Indira, Lokamata, KalyanI, Kamala,
Savitrl, JagaddhatrT, GayatrT, Sudhrti, Antajha, VigvarQpa, Sukrpa and
Abdhisaihbhavi.
The Н ота should be performed along with the principal deity.
102. Repeating the Mantra beginning with Samsrsta ( Taittinya
BrShmana) as well as Rsabham та ( Rg Veda X. 166.1) the devotee
should make the offerings of Apupa (sweet pie) mixed with jaggery and
cooked pulse.
103. After performing one hundred and eight Homas with milk­
pudding while repeating the MGla Mantra, he should perform the Homas
for the presiding Devas of the Planets etc. respectively.
104-109. In the Н ота for Dhatrl, О highly intelligent one, and in
Raksa-Homa, milk-pudding should be offered. Then the Нота for Svistakrt
(Fire-god of that name) should be performed. Then oblations should be
made. The Raksa-Homa and worship should be performed for Indra and
other Guardians of the Quarters carefully and scrupulously.
Afterwards oblation should be offered to Dhatrl tree along with the
altar everywhere with cooked pulse mixed with jaggery. Then he should
pray thus: “Obeisance to you, О goddess Dhatrl. Accept the excellent
oblation with a mixture of jaggery and cooked pulse. О deity, the bestower
of all auspiciousness, give me highly intelligent sons. Grant me aus­
picious renown, intelligence, prescience, presence of mind, good luck
and devotion to Visnu.
■ • Make me free from diseases forever and rid of
all sins perpetually. О goddess, make me refulgent and rich/’ After
praying, he should circumambulate and place the oblations.
110-111. Those who circumambulate at the time of offering oblations
attain SSlokya (residence in the same world) with Visnu along with the
Manes. Then he should perform the PurnShuti (offering with ladleful
of ghee) and conclude the remaining part of the Н ота.
112. Those who see with their own eyes the smiling Lord of Rama
stationed at the root of Dhatrl tree attain Sayujya with Visnu.
iUv.12.N3-/26 121

113-116. Thereafter the rite of Vaisvadeva should be performed

and the sylvan deities should be worshipped. Then, О son of Brahma,
perfumes and raw rice grains should be offered to Brahmanas. He should
feed the Brahmanas then. Thereafter, he should take his own food along
with kinsmen. Afterwards he should take old people and children to
their respective houses. At night, he should maintain perfect celibacy
and sleep on bare ground.
The excellent rite of Vanabhojnna should be celebrated by the learned
man himself or in the company of other people in the village for rid­
ding himself of all sins. After celebrating all these rites, he should
dedicate everything to Krsna.
117. In the rite of Vanabhojnna the benefit is the same as that
of a thousand horse sacrifices or a hundred RajasOyas.
118. Hence, О highly fortunate one, DhatrT is sacred. It is de­
structive of sins. DhatrT (i.e. tree) is the DhatrT (supporter and sustainer)
of men. It acts like a DhatrT (nurse).
119. If water (i.e. juice of DhatrT) is drunk, it bestows longevity.
If people take bath using DhatrT they can secure more religious merit.
It is destructive of AlaksmT (Ill-luck). Merely by taking the bath, one
shall attain salvation. By taking regular bath using DhatrT men will
never meet with obstacles.
120. Hence, О Narad a, О great Brahmana, try to take regular
bath using DhatrT. You will go to the abode of Hari after attaining
Devahood.
121. Wherever one takes bath using DhatrT (water), whether it is
in a TTrtha or in a house, Hari is present there.
122. О Brahmana sage, О excellent ascetic, if the bones in the
body of a man are washed with the use of DhatrT while bathing, he will
never stay in any womb.
123. If, О great Brahmana, the hair of anyone is washed with
DhatrT juice,'he goes to Ke£ava after getting rid of the dirt of Kali.
124. The fruit of DhatrT is highly meritorious. The bath is stated
as still more meritorious. О dear one, О excellent sage, if it is eaten,
it is more meritorious than other meritorious things.
125. Even one single fruit of DhatrT on the day of Madhava (i.e.
the eleventh lunar day) is more meritorious than Gang3, Gaya, Ka£T,
VenT• and Puskara.
*

126. Bath with the use of DhatrT, the name of Hari, EkadasT (eleventh
lunar daytand Sraddha at Gaya, О dear son, all these are on a par and
the sages lenow it.
122 SkandaPur&na

127. One who touches Dhatri everyday, gets rid of all his sins of
mind, body and speech.
128. О excellent sage, one should never take bath with Dhatri
fruit on new-moon days or seventh and ninth days or on Sundays or on
the days of the transit of the Sun from one Zodiac to another.
129. Ghosts, evil spirit known as KOsmanda or Raksasas do not
enter that house where, О excellent sage, Dhatri grows.
130. He who does not wear round his neck a garland made of
Dhatri fruits, should not be considered a Vaisnava or one who is en-
9 • •

gaged in devotional duties towards Visnu.

131. Neither a garland of TulasI nor of Dhatri in particular nor
that of lotus seeds should be abandoned by those who desire virtue,
wealth or love.
132. One can stay in Vaikuntha as many thousands of Yugas as
the number of days on which the man wears Dhatri garland in the Kali
age.
133. Dhatri is full of all Devas. It is a favourite of Vasudeva. It
should be planted, resorted to and worshipped always by men.
134. Thus the excellent greatness of Dhatri has been entirely
recounted to you. It yields the fruits of all the four great aims of life.
It should be always listened to by devotees.
135. If a person resorts to the shade of Dhatri in the month of
Karttika and takes food, the sin arising from contact with food for one
full year perishes in his case.

CHAPTER THIRTEEN

Previous Life o f Satyabh3m3

Suta said:
I. When the excellent Celestial Sage took leave of the husband
of $rl and went away, Satya (i.e. Satyabhami) spoke to Vasudeva with
her face full-blown due to delight.

Satyabh3m3 said:
2-3. I am blessed. 1 am contented. My life has become fruitful.
I have (surely) done something good formerly by way of charitable
gifts, holy rites or austerities, whereby, О Lord, I have become your
IL iv .l3 .4 -ll 123

wife, though born of mortals. In the previous birth, what had been my
conduct? Who was I? Whose daughter? (How) did I become your be­
loved? Recount everything to me.1

Srikrsna replied:
4-6. О beloved, listen with concentration how you observed meritori­
ous holy rites in your previous birth. I shall narrate everything to you.
There was an excellent Brahmana named Devasarma in MayapurT12
towards the end of Krtayuga. He belonged to the Atreya Gotra. He was
master of Vedas and Vedafigas. When he had become pretty old, he
begot a daughter named GunavatT.
7. He had no son. He gave his daughter (in marriage) to his disciple
named Candra. He considered him his son and the disciple of perfect
self-control (honoured him) like his own father.
8. Once those two went to a forest in order to bring Kusa grass,
sacrificial twigs and fuel. They were killed by a Raksasa as hideous
in form as the god of Death.
9-11. Both of them went to the world of Visnu due to the power
of their respective merits.
On hearing that both of them had been killed by a Raksasa. GunavatT
became extremely distressed, having been separated from her husband
as well as her father. She lamented in a pitiable manner. She quickly
sold all the furniture, utensils etc. and performed according to her capacity
their obsequies and other holy rites for (their) happiness in the other
world. Living like a dead person, she continued to stay in the same
city.

1. Rebirth, curses, boons etc. have been favourite motifs with ancient Indian
story-tellers. For example, JStaka Tales in Pali connect some incident in the pre­
vious birth of the Buddha or rather the Bodhisatlva (AtTta-Vatthu) with a similar
incident in his present birth and the identification of the persons in the previous
birth with those in the present birth of Buddha (Paccupanna Vatthu and VeyySkarana).
explaining or justifying the present happening, has been a special characteristic of
those tales. Thus in MakhSdeva JStaka (1.1 -9) King Makh&deva of the previous birth
was the Buddha, the barber Bhikku Ananda and Makhndeva’s prince was Rahula,
the son of Buddha. Jain Tales (both canonical and non-canonical) use the device
of JSi-Sarana (recollection of the previous birth) for the same. These ancient story-
writers insisted on establishing the principle of justice in Karma-vSda.
Brahmanical PurSna-writers followed the same norm and sometimes invented
■

stories of previous birth to establish the law of Karma. In this story *rc-birih’ is
used as the motif in the life of the JTva which came to he called Satyabh&mS and
became the spouse of Kfsna. More authentic Pur&nic accounts of Kr.sna as in Mbh
or BhP doTtot necessarily support these late Pur&nic stories.
2. Region including modern Haridwar, M&y&purT and Kanakhala (De 129).
 124 Skanda Parana

12. Two Vratas were perfectly observed by her throughout her

life till death, viz. the Vrata of Ek3da£T and the holy rite of Karttika.
13-14. Thus Gunavat! performed the Vratas every year. Once that
slender-bodied one became afflicted with fever. She was in great physical
pain. О my beloved, with great difficulty she went slowly to Ganga for
taking her bath. When she entered the water, she became distressed
with chillness. She shivered.
15-16a. By that time the lady in distress saw an aerial chariot that
had come from the sky. She got into that aerial chariot and went to
the world of Vaikuntha. Thanks to the merit of Karttikavrata, she came
to my presence.
16b-17. When 1 came to the earth at the request of the Devas
headed by Brahma, all those groups (of Devas) also came along with
me. О beautiful lady, all these Yadavas are my own attendants.
18. Your father Deva&arma now has the name Satrajit. He who
had been called by the name Candra is Akrura now and you are that
splendid Gunavat!.1
19-23. You gave me great delight, thanks to the merit of the
KSrttikavrata.
Formerly a grove of Tulas! plants was made by you in front of my
doorway. Hence, О splendid lady, the Kalpa tree (i.e. Parij at a) has
come to your courtyard. Since formerly you performed the Karttika
Vrata throughout your life till death, you will never be separated from
me.

Satya asked:
How did the month of Karttika come to be the most excellent of all
the months? О Lord of chiefs of Devas, why is it your favourite? Let
the reason thereof be mentioned.
«

£nkrsna
♦ ••
said:
0 my beloved, you have asked an excellent question. Listen to me
with great concentration.
1 recount the dialogue between Prthu, the son of Vena, and Narada,
the great sage. Ndrada was formerly asked in the same way by Prthu
and he spoke thus:

I . A n noted above, rebirth is used as a motif in this tale which establishes the
law of Karma. This story was not traceable in Mhh and BhP. But PdP repeats not
only the episode but many verses from this text.
Il.iv. 13.24-35 125

Narada said:
24. Formerly there was an Asura named Sankha. He was the son
of Sagara (Ocean). He usurped the powers of Indra and other Guardians
of the Quarters.
25. The Devas and others hid themselves in the toils of the caves
of the Golden Mountain (Meru). They watched (the activities of the
Asura). Then the Daitya thought thus:
26. "Although the Devas have been vanquished by me and they
have been divested of their powers, they appear to be strong. What
should I do in this matter?
27. I know it now. The Devas have the power due to the Vedic
Mantras. I shall take them away. Thereupon all of them will become
powerless.1
28. The Daitya thought thus and. on seeing Visnu asleep, he took
away the Vedas from the primordial self-born Lord Brahma from Satyaloka.
29. While they were being carried away by him, the Vedas, out
of fear of him, escaped and entered the waters along with the seeds
of the Yajnamantras.
30. In search of them, $ankha too entered the ocean. Wandering
here and there the Daitya did not find them together anywhere. Then
Visnu, eulogized and awakened by the Devas, spoke to them:

Visnu said:
31-32. О groups of Suras, I am the bestower of boons. On the
eleventh day in the bright half of the month of Karttika, I have been
awakened by you all through the auspicious sounds of musical instru­
ments and songs.1 Hence this Tithi ^ u n a r day) should be honoured
much.
It is exceedingly delightful to me.
33. All the Vedas carried away by $ankha now lie submerged in
the waters. О Devas, I shall bring them all after killing the son of the
Ocean.
34. From this day onwards forever, let the Vedas along with the
mystic seeds of Mantras take rest in the waters in the month of Karttika
every year.
35. During this period (KSrttika), those excellent men who take
the holy bath in the morning, will all be as though they have taken the

t. Hence this day is called Prahodhinf hkSdusi.

 126 SkandaPurSna

Avabhrtha bath (valedictory bath after a sacrifice). There is no doubt

about it.
36. From today onwards I shall be in the middle of the waters.
All of you along with the leading sages may also come along with me.
37. О Indra, protection should always be accorded to those who
observe Karttikavrata, by you.

After saying this, Lord Visnu assumed the form of a Saphari fish and
plunged into the water from the sky even as Brahms staying on Vindhya
was watching.
38. After killing Asura &ankha Visnu went to the forest of BadarT.
There the Lord called together all the sages and commanded thus:

Visnu
• •
said:
39. О you all, do search for the Vedas scattered within the wa­
ters. Bring them quickly from the midst of the waters of the sea. Till
then 1 shall remain at Prayaga accompanied by the groups of Devas.

Narada said:
40-42. Thereafter those Vedas along with their BTjas (seeds) and
the Yajnas were redeemed by all those sages endowed with the power
of penance. О king, the number of Mantras for each (sage) was as much
as he redeemed or found. Since then he came to be regarded as the sage
(seer) of those Mantras. Then all the sages joined together and went
to Prayaga.
43. They submitted all the Vedas they recovered to Visnu ac­
companied by Brahma. After regaining the entire set of Vedas Brahma
became delighted.
44. Accompanied by the groups of Celestial Sages, he performed
a horse-sacrifice. At the end of the Yajha all the Devas submitted their
requests immediately.

The Devas said:

45. О Lord of Devas, О Lord of the universe, listen to our prayer
and submission. This is the period of delight for us. Hence be the
t>estower of boons.
46. With your favour, О Lord of Ramfi, BrahmS regained the lost
Vedas in this place. We too got back our shares in the Yajfias.
/У./V. 13.47— H.iv. /4.3 127

47. With your favour let this spot be the bestower of worldly
pleasures and salvation and one that increases merits. Let it be the
most excellent place for us on the earth.
48. Let this time be highly meritorious. Let it be the sanctifier
of even the murderer of a Brahmana. It should cause the increase of
everything given. Let it have everlasting benefit. Grant this boon to us.

Visnu
• • said:
49. О Devas, this (place) has been chosen by me. What you all
requested has been accepted by me. Let this spot be easily accessible.
Let it be famous by the name Brahmaksetra.
50. A king born of the solar race (viz. BhagTratha) will bring
Ganga here. It will be joined by KalindL the daughter of the Sun-god,
here.
5 1. All of you including Brahma should stay with me. This TTrtha
shall become well known as TTrtharaja.
52-53. By mere sight of TTitharaja all the sins perish. It destroys
the sins of those who take bath there when the Sun is in the Zodiac
Capricorn. Let this period be the bestower of great merit unto men
always. In the month of Magha, when the Sun is in Capricorn, it shall
grant the type of liberation called Salokya.

Narada said:
54. After saying this to Devas, the Lord of Devas vanished there
itself along with Brahma. All the Devas remained there partially. Indra
and others then vanished.
55. He who worships Lord Hari at the root of TulasT in Karttika
enjoys all pleasures here and goes to the city of Visnu in the end.

CHAPTER FOURTEEN

The Birth o f Jalandharu

Prthu said:
9

1-3. О Brahmna,• *
the Vrata of Karttika has been recounted in
detail by you. But therein the worship of Visnu at the root of TulasT
has also been enjoined by you. I, therefore, wish to ask you about the
greatness'df TulasT. How is it that it became a great favourite of the
 128 SkandaРигала

£arnga-bearing Lord of Devas? How did it originate? О Narada, at

what place did it originate? Describe this succinctly. You are respected
as an omniscient person by me.

Narada said:
4. О king, listen attentively to the greatness of Tulasf. I shall
describe everything along with its legendary story that happened for­
merly.
5. Formerly Sakra went to the Kailasa mountain to pay a visit
to Siva. He was surrounded by all the Devas and accompanied by groups
of celestial damsels.
6. When he reached the abode of Siva, he saw a person of terrible
activities there. He was highly terrifying on account of his curved
teeth and hideous face.
7. He was asked by him (lndra): “Who are you? Where has the
Lord of the universe gone?” Though asked thus frequently, О king, he
did not reply.
8-9. Then the infuriated Lord with the thunderbolt in his hand
rebuked him and spoke these words : “Oh! Though you are being asked
by me, you have not replied. Hence 1 shall kill you with my thunder­
bolt. О vicious-minded one, who is there to save you?” After saying
this, the Thunderbolt-bearing Lord smote him with force with his thun­
derbolt.
10. Thereby his throat became blue and the thunderbolt was reduced
to ash. Then Rudra blazed with his refulgence as if he would burn
(everything).
11. On seeing it Brhaspati immediately joined his palms in rev­
erence. He made lndra prostrate flat on the ground and began to eu­
logize.

Brhaspati said:
12. Obeisance to the overlord of Devas. to the Three-eyed Lord
with matted hair. Obeisance to the slayer of Tripuras, to Sarva, to the
destroyer of Andhaka.
13. Bow to the lord with a hideous form, to the lord who is beyond
all forms, to &aihbhu of many forms. Obeisance to the lord who caused
destruction to (Daksa’s) Yajfia, to the lord who grants the benefit of
Yajf&as.
14. Obeisance to the destroyer of Kala (Death), to K§la (Time),
ILiv. 14.15-25 129

to the lord holding black serpents. Salute to the destroyer of Brahma’s

■
head. Obeisance, obeisance to the Br&hmana. •

N&rada sa id :
15. On being eulogized thus by Brhaspati, Sambhu said to him
after withdrawing the flame of fire issuing from the eye—the fire that
was capable of burning the three worlds :
16. “O Br&hmana, choose a boon. I am pleased with this eulogy
of yours. Since you granted life unto Indra, attain the reputation as
Jfva.”

Brhaspati said:
17. If you are pleased, О Lord, you do protect Indra who seeks
refuge in you. Let this fire issuing from the eye in the forehead subside.

IS vara said:
18. How can the fire re-enter the eye in the forehead? I shall cast
this off very far, so that it will not trouble Indra.

Narada said:
19. After saying thus he took hold of it in his hand and threw it
into the briny sea. It fell where the river Sindhu met the ocean.
20. By that time it assumed the form of a child and began to cry.
Due to the noise of his cries the entire earth shook frequently.
21. All the worlds beginning with Svarga (heaven) and ending
with Satyaloka became deafened due to that noise. On hearing it Brahma
went there wondering what it was.
22-23. He saw the boy in the lap of the Ocean. On seeing Brahmi
coming, the Ocean joined his palms in reverence, bowed down his head
and placed the boy on his lap :
“O Brahm&, my son was born in the place where the river Sindhu
joins the ocean. О Sire of the universe, perform the post-natal conse-
cratory rites for him.”

N&rada sa id :
24-23. ’•‘While the Ocean said so, the boy, the son of the Ocean,
caught hold of the beard of Brahmi and shook it frequently. As the
130 SkandaPurSnam

beard was pulled thus, water flowed from his (Brahms’s) eyes. Some­
how BrahmS extricated his beard and spoke to the Ocean :

BrahmS sa id :
26. Since the water flowing from my eyes was held by him, he
will become famous by the name Jalandhara.1
27-28. For this very reason, when he becomes a youth, he will
become a master of all missiles and weapons. He will be invincible
to all living beings, except Rudra. He will attain his end at the place
where he was born.

Narada said:
29. On saying this, he called &ukra and made him crown him as
king in the realm. After taking leave of the Ocean, Brahma vanished.
30. The Ocean had his eyes beaming like full-blown lotus at his
sight. He requested Kalanemi for the hand of Vrnda, his daughter, to
be the wife unto his son.
31. Then the Asuras, the chief of whom was Kalanemi, became
delighted. They gave his (Kalanemi’s) daughter to him (Jalandhara).
After securing her as an excellent friend (and wife), the powerful demon
ruled over the realm with the assistance (and advice) of Sukra.

CHAPTER FIFTEEN

The Victories o f Jalandhara

NSrada said:
1. Daityas who had been formerly defeated by Devas and who
had been staying in the nether worlds came without any fear whatso­
ever to the earth and resorted to him.
2. Once, on seeing R£hu with his head cut, that king of Daityas
asked Sukra about the cause of his head being cut off.
3. He told him the detailed story of the churning of the Ocean,
the fact that all jewels were taken away by Devas and the defeat of
the Daityas etc.
I . Popular etymology of the name Jalandhara.
IU v.15.4-H 131

4. On hearing about the churning of his father (i.e. Ocean), he

became furious with eyes turned red. He sent Ghasmara as his mes­
senger to the presence of £akra.
5. The messenger went to heaven and entered the excellent (Assembly
of Indra called) SudharmH. With his head raised up (with self-respect)
the messenger spoke to Devendra the following wonderful words.

Ghasmara said:
6. Jalandhara, the son of the Ocean, is the lord of all the Daitya-
folks. 1 am sent by him as his messenger. Hear what he says :
7. “Why was my father, the Ocean, churned by you with a mountain?
All the jewels had been carried away (by you). Return all those things
to me immediately.”

8. On hearing these words of the messenger the Lord of Devas

became surprised. Moved by fear as well as anger, he spoke to the
terrible Ghasmara :

Indra said:
9-10. Listen, О messenger, why the Ocean was churned by me
formerly. The Mountains who were afraid of me were kept by him
within his bowels. Other enemies too of mine, Daityas, were accorded
shelter by him formerly. Hence, what came out of him has been taken
away by me.
11. Sartkha too, a son of the Ocean, became inimical to Devas
formerly. He was killed by my younger brother (Visnu) and he entered
the bowels of the Ocean for good.
12a. Therefore, go and tell him everything about the cause of the
churning (of the Ocean).

Narada said:
12b. Thus the messenger who was sent back by Indra went to the
earth.
13. Then he told the Daitya all these words. On hearing them the
Daitya became furious. His lips throbbed due to anger.
14. Accompanied by the army of Daityas, he went to heaven in
order to fight. Then in that war the destruction of Devas and Ddnavas
was excessive.
132 SkandaPurSna

15. BhUrgava (i.e. £ukra) resuscitated all those Daityas who died
in the war there by means of his Vidya (secret formula) named MrtajlvanT
('enlivener of the dead*) and with water drops charged with Mantras.
16. Angiras (i.e. Brhaspati) acquired divine medicinal herbs from
the Droi?a mountain1frequently and resuscitated the Devas who were
killed in the war.
17. On seeing that the (resuscitated) Devas were coming up again
in the battle, Jalandhara became furious and he spoke these words to
Bhargava:

Jalandhara said:
18. How is it that the Devas killed by me in the battle rise up
again? It is well-known that your Vidya named SanjTvinJ is not known
to others.

£ukra said:
19. Ahgiras brings divine herbs from the Drona mountain and
resuscitates the Suras. Hence you remove the Drona mountain quickly.

NUrada said:
20. On being told thus, the Lord of Daityas carried the Drona
mountain and cast it into the ocean. Then he returned to the battlefield
quickly.
21. On seeing the Devas being killed, Guru (i.e. Brhaspati) went
to the Drona mountain but the preceptor who was honoured by the Suras
could not find the important mountain there.
22. On coming to know that the Drona mountain had been taken
away by the Daitya, Dhisana (Brhaspati) became frightened. He came
to the battleground and spoke from a distance with all his body gasping
for breath:
23. “Run away from the battle, О Devas. This (Daitya) cannot
be vanquished because he is bom of a part of Rudra. Remember the act
of £akra (such as striking the Bhlma Purusa with Vajra).”
24. On hearing his words the Devas became alarmed. On being
killed and hit by the Daitya they ran to all the ten directions.

1. Drona: Identified with Mt. Doonagiri in Kumaun (De 58,110). Local tradition
in Satara District (Maharashtra) believes that the JarandS hill in that District is a
part of Dronagiri.
 IUv.l5.2S— lLiv.16.6 133

25. On seeing that the Devas had been routed by the DaityQs, the
son of the Ocean entered AmarSvatT to the accompaniment of the victorious
sounds of conchs and Bherl drums.
26. When the Daitya entered the city, the Devas with £akra as
their leader went to the cave of the Meru mountain and stayed there.
They were excessively harassed by the Daityas.
27. Then the Asura employed §uihbha and other excellent Daityas
severally in all the offices of Indra and others. Then he himself went
to the cave of the Meru mountain.

CHAPTER SIXTEEN

N&rada Visits Jalandhara

Narada said:
1. On seeing the Daitya coming once again, all the Devas includ­
ing Indra trembled with fear and they began to eulogize Visnu:
2. “Obeisance to you who always are prepared to carry out the
tasks of your devotees through (assuming) various forms such as that
of the Fish, Tortoise and others; to the dispeller of agony, to the lord,
the cause of creation, sustenance and annihilation of BrahmS and oth­
ers, to the lord holding iron club, conch, lotus and discus in the hands.
3-4. Repeatedly we bow to the lover of Rama, to the slayer of
Asuras, to the lord whose vehicle is (Garuda) the enemy of serpents,
to the yellow-robed lord, to the lord who gives the fruits of yajftas and
other holy rites, to the bestower (or to the lord who is the cause of all
the created beings), to the lord who is worthy of being sought refuge
in. We bow down to him again and again. Like the thunderbolt which
destroys mountains, the Lord dispels the (mountains of) miseries of the
immortal ones tortured by the Daityas. Obeisance to you, to Visnu, to
the Lord who lies on the couch of the Lord of Serpents. We repeatedly
salute the Lord whose two eyes are the Sun and the Moon.**

NSrada said:
5. One who reads or recites this prayer named SaihkastanUla
( ‘Destroyer of distress’) is never afflicted with distresses and troubles
due to theimercy of Hari.
6. By the time the Devas concluded the prayer to the Enemy of
134 Skanda Purina»

the Dinavas, the calamity of the Suras had come to be known to Visnu.
7. The Enemy of the Daityas got up suddenly with great fury. He
was distressed in his mind. Mounting Garuda hurriedly he spoke to
LaksmT:

Sri Bhagavin said:

8. Great havoc has been played with the Devas by your brother
Jalandhara. Called by them, I shall go hurriedly for fighting (with him).

Sri said:
9. О Lord, if due to my perpetual devotion to you I am your
beloved, О storehouse of mercy, how can my brother be worthy of
being killed (by you) in battle?

Sri Bhagavin said:

10. As he is born of a part of Rudra, because of the word (con­
ferring boon) of Brahma and because of my love to you Jalandhara is
not worthy of being killed by me.

Nirada said:
] 1. After saying this, Visnu bearing the conch, the discus, the
iron club and the sword got on to Garuda and rushed to the place where
the Devas stood praying to him. He went there in order to fight (with
the Demon).
12. Afflicted with the dreadful gusts of wind from the wings of
Garuda, the Daityas whirled about like clouds in the sky shattered and
scattered by violent storms.
13. On seeing the Daityas afflicted with the violent gust of wind,
Jalandhara rolled his eyes in fury and then rushed at Visnu.
14. Then a fierce fight ensued between Visnu and the king of
Daityas. With their arrows they filled up the entire sky leaving no
space void.
15. With volleys of arrows Visnu cut off the top of the flagstaff,
the umbrella, the bow and the horses of the Daitya. With an arrow he
hit him in his chest.
16. Then seizing an iron club with his hand, the Daitya leaped
up hurriedly. He hit Garuda on his head and made him fall on the
ground.
II.iv.16.17-29 135

17. Laughingly Visnu split his iron club with his sword. Then the
Daitya hit Visnu on his chest with his (iron) firm--fist.
18. Then both of the two highly powerful ones had a hand-to-hand
fight (like wrestling and boxing). They made the earth reverberate the
sounds produced by their arms, fists and knees.
19. Thus they fought for a long time. Then Visnu, the valorous
one, spoke to the king of Daityas in a voice as grave and majestic as
that of rumbling clouds:

Visnu
• • said:
20. Choose a boon, О king of Daityas, 1 am pleased with your
valour. I shall give whatever you wish in your mind, even if it should
not be given.

Jalandhara said:
21. О Brother-in-law, if you are pleased, grant me this boon. Stay
in my house today along with my sister and your groups of attendants.

NSrada said:
22. Saying, “So it shall be” the Lord went to the city of Jalandhara
along with Rama and all the groups of the Devas.
23. After establishing the Dinavas in the offices of the Devas,
the mighty-armed Jalandhara came once again to the earth.
24. Whatever there was with the Devas, Gandharvas and Siddhas
studded with gems was taken into his possession by the son of the
Ocean.
25. After establishing Ni£uriibha, the exceedingly powerful Daitya,
in the PStila region, that strong demon brought £esa and others to the
earth.
26. He made the Devas, Gandharvas, Siddhas and others, Ser­
pents, R&ksasas and human beings citizens of his capital and ruled over
the three worlds.
27. After making the Devas subject to his control, Jalandhara
protected his subjects righteously as though they were his bosom-born
children.
28. No one was sick, miserable, or lean. While he was ruling
over the kingdom virtuously no poor man was visible therein.
29. When the leading Dfinava was ruling over the earth righ­
teously thus, I wished to see him. I went there to see his glory as well
as to serve-the Lover of SrT.
 136 SkandaPlirSna a

CHAPTER SEVENTEEN

Dialogue between NSrada and Jalandhara1

NSrada said:
1. He duly and devoutly worshipped me, О king, and laughingly
spoke these loving words to me :
2. “O Brahmana, where are you coming from? Has anything been
seen by you, О Lord, for which you have come over here? Command
me (to comply), О sage.”

NSrada said:
3-4. О leader of Daityas, I went to the peak of KailAsa casually.
There 1 saw Зайкага seated with Uma in the great forest of Kalpa-
trees, which extends to ten thousand Yojanas, which is illuminated
excellently with Cintamani jewels and is full of hundreds of KAmadhenus
(divine cows).
3. On seeing that great wonderful thing I was surprised. 1 thought
that such a prosperity and glory may or may not be present (anywhere
else) in all the three worlds.
6. At that time, О king of Daityas, your glory too was remem*
bered by me. 1 wish to survey the same. Therefore, I have come here
to you.
7. Well I have seen your glory that is certainly devoid of jewels
among women. I conclude that in the three worlds there is no one more
prosperous than Siva.
8. Although the celestial damsels, NSga maidens and others are
within your control, certainly they are not like Pfirvat! in beauty.
9. The Four-faced Lord himself got drowned in the ocean of her
beauty and lost his courage once. Who can be compared with her?
10. , The enemy of Madana is devoid of sensuous attachment. Still
he was whirled formerly in the forest of beauty by her sportingly, in
the form of a Sapharl2 fish(?) [a SabarT lass?]
11. At the time of creation, BrahmS frequently looked at her form

I . This chapter reveals the mischievous genius of NArada, the partisan of Devas.
He created enmity between Jalandhara and Siva by misguiding him to bring the
jewel;Iike consort (PflrvatT) of Siva.
vProbably misprint (for Sabari).
ILiv. 17.12-2! 137
and then created the celestial damsels. But among them there was
none on a par with PSrvatT.
12. Hence the prosperity and glory (of Siva) who enjoys the jewel
among women is the most excellent one. Your glory is not like that,
О king of Daityas, though you are the possessor of all jewels.

13. After saying this, 1 took leave of him and went away. The
king of Daityas became afflicted with the fever of love on hearing
about her (ParvatT’s) beauty.
14. Then, deluded by Visnu’s Maya, he sent the son of Sirhhika
(Rahu) as his messenger to the Three-eyed Lord too.
15. Rahu went to Kailasa that has the refulgence of the moon in
the bright fortnight but, with the blackness arising from his own body,
he made it (appear as though) it had the lustre of the moon in the dark
fortnight.
16. On l£a having been informed by Nandin, Rahu entered. When
he was urged by a gesture of the eyebrows of Siva, he spoke these
w ords:

Rahu said:
17. О Bull-emblemed One; listen to the command of my lord who
is worthy of being served by Devas and Serpents, who is the overlord
of all the three worlds and is the possessor of all jewels.
18. “How can you have such a splendid wife as the daughter of
Himavan, you who are a resident of cremation ground forever, who
always bear the burden of bones and who are always naked?
19. la m the overlord of all Ratnas (jewels). She can be desig­
nated as a jewel among women. Hence she fits me and not you who
beg for your own food.”

Narada said:
20. While Rahu was saying this, a terrible person issued forth
from the middle of the eyebrows of the Trident-bearing Lord.1 His
voice resembled the sound of the powerful thunderbolt.
21. He had a leonine face with a rolling tongue and blazing eyes.
He was huge with hair standing upright and the body dry and rough. He
was like another Nrsiitiha.

1. This is the story of the creation of KTrtimukha, the demon-like figure which
is found auhc entrance of Siva temples. He is generally worshipped before Siva,
the reason of which is explained in v 30.
 138 SkandaPurSna

22. On seeing that person rushing at him in order to devour him,

R&hu became excessively frightened. He ran out quickly but the person
caught hold of him (R&hu).
23. With words as resonant and majestic as thunder, О mighty
one, R&hu said : “O lord of Devas, protect me. I have sought refuge
in you.
24. (This fellow) has come here, О Mah&deva, to devour me, a
Br&hmana.” On hearing the words of that BrShmana, Mah&deva spoke
then:
25. “He does not deserve to be killed because he is (only) a
messenger and hence he is dependent. Let him go.” On hearing this,
that person set R&hu free in the open sky.
26a. After leaving off R&hu, the person requested Rudra :

The person said:

26b-27a. Hunger afflicts me much. I am emaciated due to hunger
utterly. О Lord, О Lord of Devas, what shall I eat? Command me.

Uvara said:
27b. Eat the flesh of your own hands and feet. Be quick.

NSrada said:
V

28. On being commanded thus by Siva, the person devoured the

flesh of his own hands and feet till he was left with his head alone.
29. On seeing him left with his head alone, Siva became highly
delighted. Himself struck with wonder, he spoke to that person of terrible
activities.

Uvara said:
30. You are named KTrtimukha. Be always present at my door­
way. Those who do not worship you, are not liked by me.

NSrada said:
31. Ever since then KTrtimukha is stationed at the doorway (of
the temple) of the Lord. Those who do not worship (him) here at the
outset, will find their worship futile.
Щ. Since R&hu was set free by him at that desolate spot (Bar-
bar!) he became known on the earth as Barbarodbhflta.
 Iliv.1733— UJv. 18.7 139

33. Rihu considered himself as if born again. He approached (the

king of Daityas) and reported everything that happened to Jalandhara.

CHAPTER EIGHTEEN

Rudra *s Army Defeated

Narada said:
1. On hearing it, the whole body of Jalandhara became agitated
with anger. Surrounded by a crore of Daityas, he quickly marched out
(of his abode).
2. As he was going, $ukra and Rahu came within the range of his
vision in front.1His crown fell on the ground as he faltered in his steps
due to the speed.
3. The sky was completely covered with hundreds of his aerial
chariots filled with the army of Daityas. It shone as though covered
with clouds during the rainy season.
4. On seeing his army, Devas with £akra as their leader went to
the Trident-bearing Lord without being noticed by anyone and informed
him entreatingly.

The Devas said:

5. How is it that you are not aware of this calamity of the Devas,
О Lord? Therefore, kill the son of the Ocean for the sake of protecting
us.

NSrada said:
6. On hearing these words of the Devas, the Bull-emblemed Lord
laughed. He called Mah&visnu and spoke these words:
j

ISvara said:
7. О Visnu, how is it that Jalandhara was not killed by you in
battle? Further you have gone over to his house after leaving off your
own Vaikuntha?

1. VV 2-3 indicate the ill omens predicting Jalandhara'» defeat.

 140 SkandaPurSna

Visnu said:
* *

8. He is not killed in battle by me because he is born of a part

of yours and because he is the brother of £ri. You do kill this Diinava.

Шага said:
9. He is exceedingly refulgent. He cannot be killed by me through
these (ordinary) weapons and missiles. Let a part of their splendour be
given by the Devas for making my weapon. Let a part of your splendour
too be given to me.

N&rada said:
10. Then the Devas including Visnu gave their respective refulgences.
On seeing them united together, l£a released his own refulgence too.
11. With that (combined) splendour, Mahadeva created an excel­
lent weapon, a discus named Sudar&ina1which was extremely terrible
with its clusters of flames.
12. With the remaining (splendour), Hari (?Hara) made the thun­
derbolt. By that time Jalandhara was seen on the grounds at the foot
of KaiUisa.
13. He was surrounded by crores of elephants, horses, chariots
and foot-soldiers. On seeing him, all the Devas slipped away unob­
served in the manner they had come.
14. The Ganas (attendants of Siva) got ready for the battle in a
hurry. All of them with .Nandin, Gaj&nana and Karttikeya as leaders
made preparations for the battle at the behest of Siva.
13. Proud of their ability to tight, the Ganas descended from KaiUisa.
Then a fight ensued on the lower slopes of Kailasa between the chief­
tains of Pramathas and Daityas.
16-18a. The battle was tumultuous with (the sound) of terrible
weapons and missiles. The whole of the earth reverberated with the
sounds of Bheri and MrdaAga drums, multitudes of conchs, shrill and
joyous shouts of heroes and the sounds produced by elephants, horses
and chariots. The whole earth shook. The sky filled with javelins, iron
clubs, arrows, pestles, spears, lances having sharp edges etc. shone as
though with firebrands.
18b-21. With the chariots, elephants, horses and foot-soldiers struck

I. This explains the extraordinary power of the discus Sudarfana. Originally it

belonged to Siva who used it against demon Jalandhara. He gave it to Vi$nu later.
ILiv. 18.22-31 141

down or killed, the earth shone as though scattered with pieces of the
tops of mountains struck by thunderbolts.
The ground became impassable because of the suet, blood and flesh
that formed a mass of muddy heap with the groups of Daityas struck
down by Pramathas and Ganas killed by the Daityas.
£ukra resuscitated the groups of Daityas killed by Pramathas in the
battle by the power of the MrtasaftjTvim Vidya. This happened fre­
quently. On seeing this all the Ganas became bewildered and fright­
ened. They reported all the activities of Sukra to the Lord of the Devas.
22-23. Then an extremely terrible Krtya (female Ogress) came
out of the mouth of Rudra. Her calves were as huge as palm trees. Her
mouth resembled a huge cave. With her breasts she crushed tall trees.
She came to the battleground and began to devour the great Asuras.
She put Bhargava (£ukra) within her vaginal passage and vanished in
the sky.
24. On seeing that Bhirgava had been abducted, the Ganas be­
came delighted. Their faces ceased to be faded and pallid. Proud of
their ability to fight, they killed the army of Daityas.
25. The army of Daityas frightened by the Ganas broke lose like
a cluster of grasses scattered and. tossed about by stormy winds.
26. On seeing that their army was being crushed due to the fear
of the Ganas, Ni£umbha and £uiiibha, the generals, and Kalanemi, the
powerful one, became furious and rushed (into the battlefield).
27. Showering volleys of arrows like clouds showering heavy rain
in the rainy season, those three (Daityas) of great strength thwarted the
army of Ganas.
28. Then the volleys of arrows of the Daityas overcast the sky
and enveloped the quarters like swarms of locusts and made the army
of Ganas tremble.
29. The Ganas were split by hundreds of arrows. Blood began to
gush out from their bodies and they resembled Kirh£ukas ( В иtea
frondosa). They were not aware of anything.
30. The Ganas who had dropped down or who were being struck
down, those who were split and cut—all these abandoned the battlefield
and turned their backs.
31. On seeing their army shattered Nandin, Gajanana and Karttikeya
hurriedly attacked the Daityas furiously and restrained them.
 142 SkandaPurSna

CHAPTER NINETEEN

The Fall o f VTrabhadra

NSrada said:
1. On seeing Nandin, Gaj&nana and Sanmukha, the leaders of
Ganas, those D&navas rushed at them angrily to engage them in duels.
2. K&lanemi rushed at Nandin, Surhbha at Lambodara (Gajanana)
and Ni£uihbha rushed hurriedly at Sanmukha. He had his armour on.
3. With five arrows NiSumbha hit with force the peacock of Karttikeya
in its chest and it fell down unconscious.
4. By the time the infuriated lord holding the Sakti (i.e. Karttikeya)
took up his javelin, NiSurhbha hurriedly made him fall down by means
of his own javelin.
5. With volleys of arrows, Nandlsvara struck at K&lanemi. He
pierced his horses and cut the flagstaff with seven arrows and the
charioteer with three arrows.
6. K&lanemi became furious and he cut off the bow of Nandin.
Discarding it, that powerful one hit him on his chest with his spear.
7. With his heart pierced by the spear, with his horses and the
charioteer killed, K&lanemi uprooted the peak of a mountain and made
Nandin, the son of £il&da, fall down (with it).
8. £urhbha and Gajanana having a chariot and a mouse respec­
tively for their vehicles, fought and hit each other with volleys of
arrows.
9. Gajanana pierced the chest of £urhbha with an arrow and struck
down the charioteer to the ground with three arrows.
10. Then £urhbha became extremely infuriated. He hit Gaj&nana
with sixty arrows and his mouse with three and roared like thunder.
11. When his body was pierced with arrows, the mouse squirmed
and writhed with excessive pain. Laiiibodara (i.e. Gajanana) fell down,
О king, and became a pedestrian.
12. Then Lavhbodara struck $urhbha on his chest with his axe and
felled him down to the ground and mounted on his mouse once again.
13. K&lanemi and £umbha both simultaneously hit Laihbodara
furiously with arrows as they would a great elephant with goads.
14. On seeing him harassed, VTrabhadra of great strength rushed
immediately, accompanied by crores of Bhutas (goblins).
15. The spirits such as KGsm&ndas, Bhairavas, Vet&las. groups of
YoginTs, Pi£&cas (ghosts) etc. and the Ganas followed him.
Я /V. 19.16-30 143

16. With the chattering noises, roarings like thunder, leonine shouts
and the sounds of Bheri and Mrdahga drums and cymbals the earth
shook and quaked.
17. Then the goblins and spirits rushed at the Danavas and de­
voured them. They jumped up and leaped down and began to dance on
the battlefield.
18. Nandin and Karttikeya composed themselves. Regaining
confidence, they hurriedly hit and killed the Daityas with uninterrupted
volleys of arrows on the battlefield.
19. With the Daityas killed, fallen or devoured the entire (Daitya)
army became broken and scattered. The faces of all turned pale and
the whole army became bewildered.
20. On seeing the army crushed, the powerful son of the Ocean
rushed against the Ganas in a tall bannered chariot.
21. Then a tumultuous sound arose from both the armies inclu­
sive of the trumpeting of elephants, the neighing sounds of horses, the
rumblings of chariots, the sounds of conchs and Bheri drums and leo­
nine roars of warriors.
22. The intervening space between heaven and earth became covered
by clusters of the arrows of Jalandhara as though with layers of fog and
mist.
23. After hitting Gane£a (Gajanana) with five arrows, Nandin
with nine arrows and VTrabhadra with twenty, he roared like thundering
clouds.
24. Karttikeya then hurriedly pierced the Daitya with his &akti
(Javelin). Though split and rent with the Sakti, he fought on. He was
only slightly agitated in his mind.
25. With eyes full of anger, Jalandhara struck Karttikeya with
his iron club and he fell on the ground.
26. . Similarly he made Nandin too fall on the ground with force.
Thereupon Gane£vara became furious and struck his iron club with his
axe.
27. With three arrows VTrabhadra struck and pierced the Danava
in his heart and cut down his horses, flagstaff, bow and umbrella.
28. th e n the Daitya king became excessively angry. He raised
his terrible Sakti and struck down Gane£a and got into another chariot.
29. He rushed at VTrabhadra with great force and anger. Then
both of them who shone like the Sun fought with each other.
30. -Again VTrabhadra struck down his horses with his arrows and
cut down his bow. The Daitya king then leaped (forward).
144 Skandu Ригйпа

31. He rushed at VTrabhadra. The demon hit him on his head with
his iron club. Vomitting blood profusely, the hero fell down on the
ground with his head deeply wounded.

CHAPTER TWENTY m

Fight between £iva and Jalandhara

Narada said:
1. On seeing VTrabhadra fallen, the Ganas of Rudra left the
battleground in great panic. Crying and lamenting, they went to Mahe£vara.
2. On hearing the tumultuous sound of the Ganas, the Moon-crested
Lord came to the battleground laughingly riding on his bull.
3. On seeing Rudra coming, the Ganas returned to the battlefield
with leonine shouts. With showers of arrows they began killing the
Daityas.
4. Just as sins run away out of fear on seeing a person observing
the Karttika Vrata, so also on seeing the terrible one (Siva) all the
Daityas fled.
5. On seeing those Daityas turning away from the battlefield,
Jalandhara angrily rushed at the Lord of CandT discharging thousands
of arrows.
6. Sumbha, NiSurhbha, A$vamukha, Kalanemi, Balahaka,
Khadgaroma, Pracanda, Ghasmara and others went to (i.e. attacked)
Siva.
7. On seeing the army of Ganas enveloped by the darkness caused
by arrows, Siva tore away the net (cluster) of arrows and covered the
sky with his own arrows.
8. He afflicted the Daityas with stormy winds (in the form) of
arrows. He made them fall on the ground by means of volleys of fierce
arrows.
9. With his axe he severed the head of Khadgaroma from his
body. With his KhatvSAga (club with skulkshaped top), he split the
head of Balahaka into two.
10. He bound Daitya Ghasmara with noose and dashed him on the
ground. Some (of the Daityas) were killed by the bull and some were
struck down by means of arrows.
11-13. Like elephants tormented by a lion, the Asuras were un­
able to stand. Thereupon Jalandhara whose anger was aroused, chal­
fl.jv.2 0 .I4-24a 145

lenged Rudra to fight in the battle in a voice as loud as the terrible

thunderbolt.

Jalandhara said:
Fight with me. What do you get even if these are killed. О one with
matted hair, show me what little strength you have.

After saying thus, he struck the Bull-emblemed Lord with seventy

arrows.
14. As those arrows arrived, Siva laughingly cut them off with
sharper arrows. Then with his £aktis he cut off the horses, flagstaff,
umbrella and bow (of Jalandhara).
15. With his bow broken and himself deprived of his chariot, he
(Jalandhara) speedily raised his iron club and rushed (at Siva). By that
time, Siva cut off the iron club into two by means of his arrows.
16. Still he raised his fist and went up to Rudra with a desire to
kill him. By that time he was pushed away a Kro.<a (3 Kms.) by Siva
by means of a volley of arrows.
17. Thereupon, thinking that Rudra was superior to him in strength.
Daitya Jalandhara created his GandharvI M&ya, that mysteriously fas­
cinated Rudra.
18-19. In front of him groups of Gandharvas and celestial dam­
sels sang and danced. Others played on various musical instruments
such as cymbals, flutes, MrdaAga drums etc. On seeing that wonderful
spectacle Rudra became enchanted. He was not even aware that the
weapons had dropped down from his hands.
20. On seeing that Rudra was fully engrossed in it. Daitya Jalandhara
who was afflicted with lust, went immediately to the place where
Gaurl was present.
21 -22a. Jalandhara had employed the two powerful Daityas named
Sumbha and Niftutibha to continue the fight. He had then assumed the
form of Siva with three eyes, five faces and ten mighty arms and matted
hair. He rode on a great bull.
22b-24a. On seeing Rudra coming the beloved one of Bhava came
forward from the middle of her friends and chaperons and stood within
the range of his vision.
No sooner did the lord of the DSnavas see P&rvatT of beautiful limbs,
than he discharged his semen virile and all his limbs became stiff and
benumbed.
146 SkandaPurSna
»

24b-27a. On realizing that he was a Danava, GaurT became agi­

tated with fear. She immediately vanished and went to Northern Miinasa.
On seeing her vanished in a moment like the streak of lightning, the
Daitya speedily returned to the battleground where the Bull-emblemed
Lord was still present. Out of fear, Parvatl mentally remembered Visnu.
Presently she saw that Lord firmly seated nearby.

P&rvatT said:
27b-28a. О Visnu, Jalandhara the Daitya, has created something
wonderfully mysterious. Was it not known to you? Were you not aware
of the evil designs of that vicious fellow?

Visnu
*• said:
28b-29a. We too shall follow the path that has been pointed out
by him. Otherwise he cannot be killed. He is protected by the chastity
(of his wife).

Narada said:
29b-30. After saying this Visnu went once again to the city of
Jalandhara. Rudra who was stationed in the battleground and followed
the Gandharvas saw the M&ya vanish. Then he understood (everything).
31. Thereupon, Bhava who was mentally surprised (at his own
perplexity) went once again towards Jalandhara furiously. On seeing
that Siva had come once again, the Daitya showered him with volleys
of arrows in the battlefield.

CHAPTER TWENTYONE

VmdS's
■ Self-immolation
NSrada said:
1. Visnu went to Jalandhara, the city of that Daitya. He resolved
to violate the chastity of Vrnda.
2. In the meantime, the queen VfndSraka (Vrnda) saw in a dream
her husband seated on a buffalo.1 He was anointed with oil. He was
stark naked.

1. VV 2-6 describe ill-omens indicating Jalandhara* s death.

7/.JV .2/.3 -/4 147

3-6. He wore black flowers and ornaments. He was attended upon

by carnivorous animals and demons. His head was completely shaven
and he was proceeding towards the southern direction. She saw her own
city enveloped in darkness and immersed in the sea suddenly along
with herself. Then that young woman woke up pondering over that
dream. She saw the rising sun with a hole in the middle without any
lustre and saw this frequently.
Thinking that it foreboded evil, she began to cry. She was exces­
sively frightened. She did not get happiness or mental peace anywhere
in the ornamental arched gateways, attics, terraces etc. Then, accom­
panied by two friends, she went to the city park.
7. There also the young woman wandered but did not get happi­
ness anywhere. She went from forest to forest without being aware of
it herself.
8. While wandering thus she saw two Raksasas who were ex­
tremely terrifying.1They had leonine faces, extremely terrible on ac­
count of the curved teeth.
9. On seeing them she became much afflicted and ready to flee
from there. She then saw a calm and tranquil ascetic who had resorted
to the vow of silence. He had a disciple too.
10. Out of fear she put her tender arms round his neck and said :
“O sage, protect me. I have sought refuge in you."
11. On seeing her agitated and closely pursued by the Raksasas,
he angrily made a loud hum sound whereby he turned back those ter­
rible demons.
12. On seeing them turned and gone due to the fear of that hum
sound, Vfndfi prostrated before the sage like a rod on the ground and
spoke these words:

V m d i said:
9

13-14. О holy one, storehouse of mercy, I have been protected by

you from this terrible fear. I wish to submit to you something. Kindly
listen to it.
Jalandhara is my husband. О holy lord, he has gone to fight with
Rudra. How does he fare in that battle? О holy lord of good holy rites,
tell me.

I. VV a i r describe how Vif$u deluded V m dl by his MSyS power and violated

het chastity.
148 SkandaPurSaaa

Nirada said:
15. On hearing her words, the sage kindly looked up. By that time
two monkeys came there, bowed down to him and stood by.
16. Directed by the gesture from his eyebrows they went up into
the sky. Within half a moment they came back, bowed to him and stood
in front of him. They were holding a pair of hands, a head and a head­
less trunk.
17. On noticing that the head, the trunk and the hands were those
of the son of the Ocean (Jalandhara), she fell on the ground uncon­
scious, miserable due to the distress of her husband.
18. After sprinkling her with the waters from his water pot the
sage consoled her. Placing her forehead upon the forehead of her hus­
band, she cried piteously.

Vrnda said:
19. О my lord, formerly during our happy dialogue you used to
humour me and delight me. 1 am your beloved and innocent wife. Why
don't you speak to me now?
20. You were the conqueror of the three worlds. Devas and Gandh-
arvas along with Visnu have been defeated by you. How did it happen
that you have now been killed by a mere ascetic?

N&rada said:
2 1-22. After lamenting thus, Vrnda spoke these words to the sage :

VrndS
■ said:
O excellent sage, О storehouse of mercy, resuscitate this my lover
and lord. You alone are capable of bringing him back to life, О sage,
I believe.

NSrada said:
On hearing these words of hers, the sage said with a smile :

The sage said:

23. He has been killed in battle by Rudra. He cannot be made
alive once again. Still, out of sympathy for you, I shall make him alive.
nAv21.24-U.iv22.1 149

NSrada said:
24. After saying this, the Brihmana vanished. By that time, the
son of the Ocean embraced Vrndi and kissed her face with great mental
pleasure and satisfaction.
25. Vrndi too was extremely delighted in her mind on seeing her
husband once again. Staying within the forest in his company for many
days, she sported about.
26. Once at the conclusion of the sexual intercourse, she saw
him in the form of Visnu. Rebuking him angrily Vrndi spoke these
words:

27. Fie upon your conduct, О Hari, you commit adultery! 1 know
now well that you are a fake ascetic.1
28. The two, your own gatekeepers, who were shown to me by
you by means of M iyi will be born as Riksasas. They will abduct your
■
W llv #

29. You will wander in forest, miserable due to the separation

from your wife. Do wander along with this Lord of serpents, who has
now been your disciple.

30. After saying this, Vrndi entered fire, though Visnu whose
mind was attached to her, tried to prevent her.
31. Hari frequently remembered her. He was covered with the
ashes to which Vrndi was reduced. He stood there itself. Though he
was pacified and advised by the groups of Suras and Siddhas, he did
not get peace of mind.

CHAPTER TWENTYTWO

Jalandhara Attains Salvation

NSrada said:
1. On seeing Rudra with wonderful exploits, Jalandhara created
(an illusory) GaurT by means of his M iyi, as though to delude the
Three-eyed Lord.
1. Abduction of STti and such other events are shown to be the consequences
of the curse given by Vrndi.
 ISO SkandaPurina a

2. Siva saw that P&rvatT was crying. She was bound above the
chariot and was being struck and hit by Ni£uriibha and others.
3. On seeing GaurT in that plight, Siva too became agonized in
his mind. With his face bent down, he stood motionless forgetting his
own valour.
4. Then with great rapidity, Jalandhara pierced Rudra with three
arrows which went deep into his head, chest and belly up to their tail-
feathers.
5. Then enlightened by Visnu, he (Siva) understood that it was
all MiyS (trickery). Thereupon he adopted a very terrific form, dreadful
on account of the clusters of flames.
6. On seeing his excessively terrifying form, the great Asuras
being incapable of standing in front of him (fled) and resorted to all
the ten quarters.
7. Then Rudra cursed the two Raksasas Sumbha and Nigurtibha
Щ

thus: “You who fled away from the battle with me, shall be killed by
GaurT.”
8. Again Jalandhara showered sharp arrows in quick succession.
At that time the vast surface of the earth was covered by darkness due
to the (numerous) arrows (so discharged).
9. By the time Rudra quickly cut off the mass of his arrows, that
powerful demon immediately hit the bull with an iron club.
10. On account of that blow, the bull turned away from the battlefield.
Though it was dragged and pulled by Rudra, it did not stay on the
battlegrounds.
11. Thereupon Rudra became excessively infuriated. He adopted
a highly dreadful physical form. With great velocity he hurled the
discus Sudaraiana that had the refulgence of the Sun.
12. Burning heaven and earth, it rapidly descended on the earth
and severed his (Jalandhara*s) head with huge large eyes from his
body.
13- 14a. His body came with a thudding sound upon the surface
of the earth when it fell from the chariot. A refulgence issued forth
from his body and it merged in Rudra. The refulgence that had issued
forth from the body of Vrnda got merged into GaurT.
14b-16. Then the Devas beginning with Brahma, with eyes beam­
ing like full-blown lotuses due to delight, bowed down their heads
before Rudra and spoke of the action of Visnu.
U .iv.22.17-25 151

Devas said:
О Mahideva, Devas have been rescued from the fear arising from
the enemies. But a new development has taken place. What shall we
do in that respect? Visnu has become deluded by the beauty of Vrnda.
He stands enchanted.

hvara said:
17. О Devas, in order to dispel the delusion of Visnu, go and seek
refuge in МЗуа, the MohinT (Enchantress) worthy of being sought shel­
ter in. She will do your work.

NSrada said:
18. After saying this the Lord vanished along with all the Bhutas
and the Ganas. The Devas then eulogized Mulaprakrti (Primordial Prakrti)
fond of her devotees.

Devas said:
19. We bow down to that Mulaprakrti from whom the gunas, Sattva,
Rajas, and Tamas, originate and then cause the creation, sustenance
and annihilation (of the universe) and at whose will this universe extends
and causes its existence and non-existence.
20. We bow down to that Prakrti which has been said to have
*

twenty-three different manifestations (evolutes or Tattvas?), which is

the greatest being that is established in the entire universe, and whose
form and activities are not known to even the three foolish Devas.
21. We bow down to that MQlaprakrti who is fond of her devo­
tees. Those Purusas who have devotion to her do not meet with pov­
erty, fear, delusion, defeat etc.

NSrada said:
22. Poverty, delusion and misery never touch that person who
reads and recites this prayer with fully concentrated mind during the
three junctions (i.e. morning, noon and at dusk)*.
23. Even as those Devas were eulogizing thus, they saw a mass
of splendour spreading in the firmament. Flames spread in all the
quarters and the intervening spaces.
24-25.' - From its middle all of them heard the speech spreading in
(i.e. emanating from) the firmament.
152 SkandaPurSna ш

Sakti said:
1 alone stand in three different forms characterized by the three
Gunas. 1 am GaurT, LaksmT syid SvarS characterized by the Gunas of
Rajas, Sattva and Tamas respectively. Therefore go to them, О Suras,
they will do your work.

NSrada said:
26. Even as the Devas stood listening to this, with surprise evi­
dent in their beaming eyes, that refulgence vanished, О king.
27. On being urged by those words (of &akti), all those Devas
went to GaurT, LaksmT and SvarS and bowed down with great devotion.
28. On seeing the Suras bowing down, those deities, fond of devotees,
gave them the seeds and spoke these words, О king.

The DevTs said:

29. Sow these seeds in the place where Visnu is present. Then
you will succeed in your work.

NMrada said:
30. The groups of Suras and Siddhas took those seeds and scat­
tered them on the earth where Visnu always stays (stayed) following
Vrnd& without happiness (in misery).

CHAPTER TWENTYTHREE

The Origin o f DhatrT and Tu/asf

Narada said:
1. From the seeds sown there three plants grew up, viz. DhatrT,
MalatT (Jasmine) and TulasT.
2. DhatrT is remembered as having been bom of DhatrT (the Earth);
MalatT is remembered as born of Ma (LaksmT) and TulasT is born of
GaurT. These have the Gunas—Tamas, Sattva and Rajas (respectively).
3. On seeing the plants in the form of women, О king, Visnu got
up with great excitement. His flurry and perturbation was mainly due
to the excessive beapty of Vfnda.
4. On seeing them he began to solicit due to fascination with a
 153

passionate mind. TulasT and Dhitri looked at him with sincere love
and attachment.
5. Since the seed was offered formerly by LaksmT with malice
and jealousy, the woman originating therefrom became malicious and
jealous with him.
6. Hence she (it) later received the despicable name Barbari. But
Dhatri and TulasT accorded great pleasure and delight to him always
due to their attachment and love for him.
7. Then Visnu forgot all his misery. Becoming delighted, he went
to Vaikuntha along with them. He was then bowed to by all the Devas.
8. Hence while concluding the Karttika Vrata, Visnu is worshipped
at the root of the TulasT plant, since it is remembered as very pleasant
to him.1
9. The house in which there is a grove of TulasT plants is a TTrtha,
О king. The servants of Yama do not come there.
10. Those excellent men who grow the TulasT grove that is de­
structive of all sins and always grants all desired objects, never see
the son of the Sun-god (Yama, the god of Death).
11. These three are said to be equal (in efficacy): seeing Narmada,
taking a holy bath in Gahgd and association with the grove of TulasT
plants.
12. If it is planted, guarded, watered, seen and touched, TulasT
burns down the sins of men accumulated through words, thoughts and
physical activities.
13. He who worships Hari and Нага with bunches of TulasT, is
not reborn in any other womb. He shall certainly attain salvation.
14. Tirthas including Puskara, rivers including Gafigd and Devas
including VSsudeva dwell on the leaf of the TulasT plant.
15. Even Yama is incapable of looking at the person who gives
up his life with a bunch of TulasT (on his person), though he may have
committed hundreds of sins.
16-18. He attains Sdyujya with Visnu. О excellent king, this is
certainly true. One who wears a twig of the TulasT plant with sandal
paste is never contaminated with sins even if they are committed.
Wherever there is the shade of TulasT grove, £r&ddha should be per­
formed unto the Manes there. The &r3ddha thus offered is of everlast­
ing benefit.

I . The whole episode of Vpida explains the rite of Visnu-worship performed

at the root of a TulasT plant at the conclusion of Kflrttika Vrata.
 154 SkandaPurina

19-2la. One who takes his holy bath with the waters mingled
with fruits of DhatrT and with leaves of TulasT attains the benefit of
holy bath in GaAgi.
If a man performs the worship of the Lord with leaves and fruits of
DhdtrT, he shall attain the benefit of a worship with gold, jewels and
multitudes of pearls.
In the month of KSrttika, when the Sun is in the Zodiac Libra, all
the TIrthas, sages, Devas and Yajfias perpetually resort to DhatrT.
21 b-22. One who plucks the leaves of TulasT on the twelfth day
and those of DhatrT in the month of Karttika falls into the most des­
picable of all the hells.
Even the Four-faced Lord is not capable of recounting the greatness
of DhatrT and TulasT as that of the £arnga-bearing Lord (Visnu).
23. He who listens to or expounds devoutly the cause of the origin
of DhatrT and TulasT becomes rid of all his sins. He goes to heaven
along with his ancestors seated in superior aerial chariots.

CHAPTER TWENTYFOUR

The Legend o f Dharmadatta 1

Prthu said:
1. The great benefit of the person of observing the Karttika Vrata
has been mentioned. Describe once again its efficacy. By whom was
this observed? By whom has this splendid Vrata been performed?

Narada said:
2. Formerly, in the city of KaravTra12, in the country (around) Sahya
mountain, there was a certain Brahmana well known by the name
Dharmadatta.
3-7. He performed (all) Visnu Vratas. He was always engaged in
the proper worship of VisQU.
Once, in the month of Kirttika, he went to the temple of Hari when
a fourth of the night yet remained, for the purpose of Hari JSgarapa
(keeping awake at night along with prayers to Hari).
1. The legend of Dharmadatta is mentioned in 12.86 supra. The detailed legend
is given in this chapter. This is obviously a later addition.
2. Modern Kolhapur. It seems that the author is probably a Maharashtrian.
 .24.8-16 155

As he went along taking all the materials of worship of Hari with

him, a RSksasT (demoness) of dreadful appearance was seen coming by
him. On seeing her, he became extremely frightened. All his limbs
began to tremble. Out of fear he threw all the materials of worship and
the holy waters upon her. The moment she was hit by that water which
contained a TulasT leaf after remembering Hari’s names her sins per­
ished. She remembered that her state was the result of her Karmas of
the previous birth. She prostrated in front of the Brahmana and spoke
these words:

Kalaha said:
8. 1 have attained this plight (of being an ogress) as a result of
my own previous Karmas. How can 1 once again, О Brahmana, attain
the excellent goal?

Narada said:
9. On seeing her bowing down and clearly speaking about her
own Karmas, the Brahmana was exceedingly surprised. Then he spoke
these words:

Dharmadatta said:
10. What is that Karma as a result of which you have attained
such a plight as this? Who are you? To which place do you belong?
What had been your conduct? Tell me everything.

Kalah& said:
11. О BrShmana, formerly there was a Brahmana named Bhiksu
in a city in SaurSstra. I was his wife Kalaha by name.11 was extremely
cruel.
12-16. No auspicious rite was performed by me even at the in­
stance of my husband. Nor did 1 ever offer him sweet food. He became
dejected because I was fond of quarrel and habituated to speak (harsh)
words to my husband. So my husband became inclined to marry another
woman. Therefore, I took poison and gave up my life, О Brahmana.
Then the servants of Yama bound me and carried me away even as I
was being tortured. On seeing me Yama asked Citragupta:
I. For the story of Kalaha and her redemption compare PdP VI (Uttara Khanka,
PGrvardha), Chs. 106, 107, 108.
 IS6 Skanda P utina*

Yama said:
О Citragupta, see what acts have been performed by this woman.
Let her experience the fruit thereof, food or otherwise.

KalahS said:
17. Then Citragupta rebuked me and spoke these words:

Citragupta said:
No good act was done at all by this woman.
18. She used to eat sweet food but nothing was given to her husband.
Hence let her be born of a ValgulHa kind of bat or a species of nocturnal
birds) and let her remain feeding herself on her own faeces.
19. She used to despise her own husband and regularly quarrelled
with him. Hence, О Yama, let her be born in the womb of a SiikarT (a
sow, a female pig).
20. She used to eat straight from the vessel in which food was
cooked. She was further in the habit o f taking food by herself. Hence
let her be born as a cat that devours her own young one.
21. With her husband in view, she had committed suicide. Hence
she is highly despicable. So, let her remain as a ghost in the dead body,
all alone.
22. Therefore, she has to be taken to a desert place by the sol­
diers (of Yama). Let her be a ghost there and remain there for a long
time.
23. After that let her be born (as mentioned before) in the three
wombs (species) as she had been a doer of evil acts.

KalahS said:
24. I remained as a ghost in a dead body for five hundred years.
Being afflicted with hunger and thirst I permeated the body of a merchant
Then 1 came to the southern land to the confluence where Krsnh and
VenI meet.1
25. As soon as I came to the banks of that river, I was dragged
out of the body of that merchant by the attendants of Siva and Visnu.

1. The confluence of Код* and Veqf is at MfthuIT near S atan (M ahanshtn).

River Кузд! is mentioned in old inscriptions (e.g. at Khidrapur) with the joint name
Kttnl-VenT, though Koyni, a river equal to K ftni, joins it at K and (Satan Disc).
U .iv.24.26 —ll.iv 2 5 .7 157

26. Then, О excellent Br3hmana, you were seen by me even as

my body has become emaciated. Thanks to the contact with the TulasT
water sprinkled with your hand, all my sins have disappeared.
27. О eminent BrShmana, perform that holy rite whereby I shall
attain liberation from this ghostly nature, as well as the three types
of births destined to happen later.

28. The excellent Brilhmana pondered over these words of Kalaha.

He was afflicted with fear, surprise and misery at the turn of her Karmas.
His mind was moved on seeing her agony. After meditating for a long
time, he spoke these words out of distress :

CHAPTER TWENTYFIVE

KalahS Attains Liberation

Dharmadatta said:
1. By performing charitable gifts and holy rites etc. in a TTrtha,
all the sins perish. But you are not authorized for it because you are
a ghost in a dead body.
2. My mind is distressed on seeing your misery. Without redeem­
ing you from the misery my mind will not be at ease.
3. Hence you do attain the good goal by means of half the merit
that I have earned throughout my life from Kdrttika Vrata.

NSrada said:
4. After saying thus, Dharmadatta sprinkled on her water mixed
with TulasT and repeated the twelve-syllabled Mantra (от namo bhagavate
vSsudevaya) :
5. Immediately she became liberated from ghosthood. She as­
sumed a divine form comparable to the flames of blazing fire. In beauty
she appeared like Indir§.
6. Then she prostrated flat on the ground like a rod and bowed
down to that Brahmana. Then with words choked with delight, she
spoke thus:

Kalahi said^
7. О excellent Brihmana, with your favour 1 have been redeemed
158 SkandaPurSpa

from hell. Certainly you have been like a boat unto me, as I was about
to be drowned in the ocean of sin.

Narada said:
8. As she was speaking thus to the Brahmana, she saw a spar­
kling aerial chariot coming from the sky accompanied by attendants
who had assumed the form of Visnu.• •

9. The gatekeepers Punya&la and Su£Ha made her get into that
excellent aerial chariot. She was (there) served by groups of celestial
damsels.
10. Dharmadatta gazed at that aerial chariot with great wonder.
On seeing those two in the form of Visnu he prostrated flat on the
ground.
11. Punya£Tla and Su£Tla raised the Brahmana who was bowing
down. After congratulating him, they spoke these righteous words:

The Attendants said:

12. Well done, well done, О excellent Brahmana. You are om­
niscient. You are merciful to the distressed. You are engaged in the
holy rites of Visnu.
13. Ever since your childhood you have been performing the ex­
cellent KSrttikavrata. Half of the merit thereof you have donated. Hence
your merit has become doubled.
14. All the sins of yours that had accumulated in the course of
hundreds of births have perished. The sin of this woman arising out of
her previous Karmas has been destroyed through the holy baths (of
yours, transferred to her).
15. Through the meritorious deeds of Hari Jagarana (vigil on the
Ekida$T day) etc. she has got into this aerial chariot and is being taken
to Vaikuntha. О gentle Sir, she will enjoy different kinds of pleasures.
16. By means of the merit of offering lamps she has attained the
SSrupya of the (Supreme) Refulgence. She has come to the presence
of Vi$nu through the auspicious worships of TulasT and K&rttika Vratas,
all given by you, О storehouse of mercy.
17. At the end of this birth you along with your two wives will
go to the world of Vaikunfha, reach the presence of Visnu and attain
SarQpya (indentity of form with Vispu).
18. О Dharmadatta, those people by whom Visnu has been de­
voutly propitiated like you, are blessed and contented. They have
accomplished their object. Their birth is fruitful.
 и 159

19. What is it that Visnu does not give to the embodied beings
when (he is) perfectly propitiate? The son of Uttanapada (Dhruva) had
been established as Dhruva formerly by him.
20. Merely by remembering his name all the embodied beings
attain beatitude.
21. The great elephant who had been caught in the jaws of a
crocodile, became liberated formerly by remembering his name. He
reached the presence of Visnu and has become (the attendant) named
Jaya.1
22. Since Visnu has been worshipped by you, you will go to his
presence accompanied by both the wives. You will stay there for thou­
sands of years.
23-24. Then as the merits dwindle, you will go to the earth. Then
you will become a famous king named Dasaratha123 in the solar race.
These two wives will be born as your wives then also. This woman who
secured half of your merits will be your third wife then.
25. There also Visnu will come to your presence on the earth for
carrying out the task of Devas. He will be born as your son.
26. Neither Yajnas nor charitable gifts, nor TTrthas are superior
to the Vratas performed by you ever since your birth, as the Vratas give
satisfaction to Visnu.
• a

27. О great Brahmana, you are blessed because this Vrata which
causes satisfaction to the Sire of the universe has been performed by
you. Through half of that merit this woman has become (redeemed and)
successful. She is being taken to the world of Visnu and she attains
the salvation of Salokya type.

CHAPTER TWENTYS1X

Dialogue between King Coia and Visnudasa 1

Narada said:
1. On hearing their words thus with great wonder Dharmadatta
prostrated flat on the ground and spoke these words:

1. A reference to Gajendra Moksa.

2. An example of the use of rebirth to explain (a supposed) future event—the
background Uf R2ma story.
3. Vide РЭР VI (Uttara Khanda, PQrvSrdha, Chs. 108, 109).
 160 Skanda Purina

Dharmadatta said:
2-3. All people worship Visnu, the destroyer of the distress of
devotees, by means of Yajiias, charitable gifts, Vratas, TTrthas and
penances in accordance with the injunctions. Is there anything which
causes pleasure to Visnu, which lakes (the devotees) to his presence
and by performing which all the (other) holy rites would have been
performed?

The Attendants replied:

4. Well asked by you, О Brahmana. Listen with concentration of
mind to the meritorious story that happened formerly.
5. Formerly Emperor Cola1ruled over his kingdom in the city of
KdficT. The land also was famous by the name Colas after the name
of the king.
6. While he was ruling over the earth no man was poor, miser­
able, sick or wicked in his mind.
7. He performed many big Yajfias on the banks of TaniraparnT
where golden sacrificial posts were fixed. This heightened the beauty
of the banks and made them resemble the garden Caitraratha (of Kubera).
8. Once, О Brahmana, that king went to Ananta£ayana (modern
Trivandrum, capital of Kerala) where the Lord of the worlds has re­
sorted to Yogic slumber.
9. There the king duly worshipped the Lord &riramana (Lord of
Sri) with jewels and pearls of divine (lustre) and splendid golden flow­
ers.
10. After prostrating before the Lord he sat on the ground. By
then he saw that a Brahmana had also come to the presence of the
l-ord.
11. For the purpose of the worship of the Lord he held in his hand
TulasT leaves and water. He was a Brahmana named Visnudasa, a resident
of his own city.
12. That saintly Bri&hmana approached the Lord of Devas, bathed
him with water mixed with bunches of TulasT and worshipped repeat­
ing Visnusukta.

I. The author's information about the Cola country is approximately correct hut
he includes Kerala in it. Inclusion of Anantasayana (mod. Trivendrum) and the
Kerala custom of matriarchy in Cola Royal Dynasty shows that the author's infor­
mation is vague (and probably hearsay).
 \iv.26.13-22 161

13. On seeing that his worship performed with jewels earlier,

had been covered by the worship with TulasT leaves, the king became
furious and spoke thus:

Cola said:
14. The worship that 1 had performed with rubies and gold was
splendid. О Visnudasa, how is it that it has been covered up by TulasT
leaves?
15. You do not know (real) devotion unto Visnu. You are, I think,
very poor. Alas! You have covered up my excessively refulgent wor­
ship.

16. On hearing the king's words thus, the excellent Brahmana

also became furious. Violating the majesty of the king he then spoke
these words:

Visnudasa sa id :
* m

17. О king, you do not know what is devotion. You are proud of
your royal glory. How many Visnuvratas have been performed by you
earlier? Tell me.

The Attendants said:

18. On hearing the words of that Brahmana the excellent king
laughed and haughtily spoke these words to Visnudasa, the Brahmana:

The king said:

19. If you say thus, О Brahmana, because you are too proud on
account of your devotion to Vi$nu, how much can your devotion be?
You are an indigent fellow without wealth.
20. Yajftas, charitable gifts etc. which give satisfaction to Visnu
have not been performed by you. Nor has any temple been built by you
anywhere, О Brahmana.
21. In spite of being like this you are proud on account of your
devotion. Therefore, let all the Brahmanas listen to my words now.
22. Who will directly perceive Vi$iiu first, this fellow or I?
May all of you see. Thereupon you will come to know about our de­
votion.
162 Skanda Purina m

The Attendants said:

23. After saying thus the king went back to his palace. He began
a Vai$nava Satra (sacrifice) after inviting Mudgala to be his preceptor.
24. It was the same Satra as was formerly performed elaborately
by Brahm& at Gay&k$etra. It was graced with their presence by groups
of sages. Much food was distributed and many monetary gifts were
given.
25. Visnudisa continued to stay in the temple performing the
Vratas. He performed all the austerities as laid down—those which
cause satisfaction to Visnu.
26. He observed the Mftgha Vrata and Karttika Vrata. He planted
TulasT groves and nourished them. On Ek£da£T (eleventh) days he per­
formed the Japa of Hari repeating the twelve-syllabled Mantra.
27. All the sixteen services1were performed by him. There were
auspicious songs and dances. He performed the worship of Visnu regu­
larly. He observed these Vratas.
28. Even as he walked about he remembered Visnu. « • He used to
sleep on the ground. He viewed all impartially. He saw Visnu dwelling
in all living beings.
29. During the months of MUgha and Kdrttika he performed all
special austerities for the propitiation of Visnu and also the respective
concluding rites.
30. Thus King Cola and Visnudasa propitiated the Lord of Sri.
Even as they performed their Vratas with all their activities and sense-
organs dedicated to him (Visnu), a long time elapsed.

1. UpacSras are ways of service (unto the Deity). They are: AvShana (invi­
tation), Asana (offering of seat), PSdya (offering water to wash feet), Arghya
(water etc. offered at the respectful reception of a guest), AcamanTya (water
formally offered for sipping), SnSna (bath)r Vastra (offering of clothes after
hath), YajftopavTta (offering of a sacred thread), Anulcpana or Gandha (unguents
and fragrant paste of sandal etc.), Pu$pa (flowers), DhQpa (sweet smelling in­
cense), Dfpa (waving of lamp), Naivedya or UpahSra (food, sweetmeats tor eating),
NamaskSta (bowing, prostration before the Deity), PradakfigS (circumambulation
around the Deity), Visarjana or UdvSsana (bidddng adieu to the Deity).
For other varieties and additions vide HD II, ii, 729-730.
Iliv.27.M 3 163

CHAPTER TWENTYSEVEN

King Cola and Visnudisa Liberated

NSrada said:
1. Once, О BrShmana, VisnudSsa performed all his daily rites
and then cooked his food. But someone stealthily took it away.1
2. Although he could not see cooked food, he did not prepare it
once again, because he was afraid that it would create obstacles to his
evening worship and thereby his Vrata would be broken.
3. On the second day also he cooked his food. By the time he
went (to the temple) to dedicate the offerings, someone stole it once
again.
4. In this way for seven days someone stole away his cooked
food. He was struck with wonder and thought thus:
5. ‘Oh! Who comes here everyday and takes away my food? This
abode should not at all be abandoned by me who am a SannySsin (re­
cluse). It is a holy spot.
6. If the food is to be cooked once again and eaten by me, the
worship in the evening will have to be abandoned. How can it be?
7. Even if I cook again it cannot be eaten because, without of­
fering to Hari nothing is to be eaten by Vaisnavas.
8. I have observed fast for seven days. I shall remain here and
maintan the Vrata. To-day let me protect the cooked food carefully/
9. Thinking thus, he remained there itself hidden after cooking
the food. Presently he saw a C£ndila stealing the cooked food.
10. He was emaciated due to hunger. His face was pale and gloomy.
Only bones and skin remained (on his body). On seeing him the emi­
nent Brihmana was moved with pity.
11. On seeing the thief of the cooked food the BrShmana said:
“Stop, stop. How can you eat that dry food without ghee? Take this
ghee too."
12. Saying this the Br&hmana hastened towards him. On seeing
the Br&hmana coming, (the thief) ran quickly due to fear. He fell down
unconscious.

I. VV I -1^ n arrate how the SamabMva (attitude of equality towards all) of

Vifoudasa was tested by god Vignu.
164 SkandaРигала m

13. On seeing the frightened and unconscious Candala that emi­

nent Brahmana rushed towards him compassionately and fanned him
with the end of his cloth.
14. As he rose up Visnud&sa saw that it was Lord Narayana him­
self holding the conch, the discus and the iron club.
15. On seeing him, the excellent Brahmana had all the Sattvika
BhSvas (the emotions and feelings along with horripilation, perspira­
tion etc.). He became incapable of eulogizing or bowing down.
16. Then the Devas including £akra came there. Gandharvas and
celestial damsels sang and danced joyously.
17. The whole place became crowded with hundreds of aerial
chariots and celestial sages. The place was full of the sound of songs
and instrumental music.
18. Visnu embraced his devotee of excellent holy rites. Granting
him Sarupya (identity of form), he took him to his abode in Vaikuntha.
19. King Cola who was under initiation (for sacrifice) saw Visnudasa
seated in an excellent aerial chariot and going to the presence of Visnu.
20. On Seeing Visnudasa going to the world of Vaikuntha, he
hurriedly called his preceptor Mudgala and spoke these words:

Cola said:
2 1. Yajnas and Danas were performed by me in order to compete
with Visnudasa. That Brahmana has now assumed the form of Visnu.
i • • a •

He is going to the abode of Vaikuntha.

22. In this Satra I have been initiated by you perfectly. In this
Vaisnava sacrifice Н ота was performed in the sacred fire. With chari­
table gifts etc. Brahmanas have been fully satisfied mentally.
23. But that Lord is not pleased with me till now. It is certain.
It was due to the devotion of Visnudasa that Hari granted him direct
vision.
24. Hence, Visnu is never pleased with charitable gifts and Yajfias.
Devotion alone is the greatest cause of the perception of the Lord.

The Attendants said:

25-26. After saying this he crowned his nephew as the king and
made him sit on the throne. Ever since his childhood he was engaged
in Yajftas and so he had no son.
Hence even today in that land (Tamil Nadu or rtfther Kerala?)
t^ i sons of sisters are the successors to the throne. They share the
K iv.27.27—lL iv28.1 165

kingdom.1They remain within the bounds and limitations imposed by

him (i.e. the reigning king).
27. Then he went to the sacrificial chamber and stood in front
of the sacrificial pit. Addressing Visnu, he called thrice in a loud
voice:
28. “O Visnu, grant me steady devotion permeating my mind,
speech and action.’’After saying this he threw himself into the fire
even as everyone was watching.
29. Out of anger Mudgala plucked out his tuft of hair. Ever since
then the Mudgalas belonging to his Gotra have remained tuftless.7
30. In the meantime Visnu, fond of his devotees, appeared in the
fire in the pit. Acyuta embraced him and got him into an excellent
aerial chariot.
31. After embracing him and granting him his own form (Sarilpya).
the Lord of Devas went to his abode in Vaikuntha along with him
surrounded by Devas.

Narada said:
32. He who was Visnudasa became Punya£Tla. He who was King
Cola was the one with the name Su&Tla.’ These two who had the same
form as that of Visnu were appointed as his gatekeepers by the Lover
of Rama.

CHAPTER TWENTYEIGHT

Dharmadatta Attains Salvation

Dharmadatta said:
1. I have heard that Jaya and Vijaya are the gatekeepers of Visnu.1
234*
What holy rites have been performed by them, whereby they have assumed
his (Lord’s) form?

1. This custom of Kerala is attributed to Cola Dynasty due to the lack of

correct information of the Purtya writer.
2. A Pur&nic explanation of the then prevalent Tuft-lessness of persons belong­
ing to the Mudgala Gotra.
3. This is the pre-history of Vifpu's attendants Punyaflla and Sufila.
4. This story narrates the previous birth of Jaya and Vijaya, the gatekeepers
of ViWu. *
166 Skanda Purina

The Attendants said:

2. Two sons were born of DevahQtT, the daughter of Trnabindu,
О Brfihmana, through Kardama's vision alone.
3. The elder was Jaya and the younger Vijaya by name. After­
wards, Kapila, the knower of Yogic rites, was also born to her.
4. Jaya and Vijaya were always engaged in devotion to Vi$nu.
They were virtuous in conduct and all their sense-organs were concen­
trated in him (Visnu).
5. They used to perform the Japa of the eight-syllabled Mantra41
regularly. Both of them observed the vow of Visnu. During their daily
worship, Visnu always granted them his vision.
6. Once they were invited by (King) Marutta to his Yajfia. Those
two who were experts in the performance of Yajftas, went there. They
were honoured by the celestial sages.
7. Jaya was the BrahmH (Presiding Priest) there and Vijaya was
the YSjaka (one who actually performs the rites). Then they completely
performed the Yajfia.
8. After taking his Avabhrtha bath (valedictory bath after a sac­
rifice) Marutta gave them plenty of wealth. Taking that wealth, they
went to their hermitage.
9. They wanted to worship Visnu separately. For the purpose of
propitiating Visnu, they wanted to perform sacrifice individually. While
sharing that money those sages quarrelled with each other.
10. Jaya said: “Let the amount be shared equally”. Vijaya said:
“It shall not be so. The sum belongs to him who obtained it.”
11. Thereupon Jaya cursed Vijaya who was covetous-minded: “You
have taken the money but do not give. Hence be a crocodile.”
12. On hearing his curse Vijaya too cursed him: “You have gone
astray due to arrogance and cursed me. Hence be an elephant.”
13. On seeing Lord Vi$nu at the time of their daily worship, they
told him what had happened. They requested the Lord of RamS for the
termination of the curses.

Jaya and Vijaya said:

14. О Lord, we are your devotees. How can we become a croco­
dile and an elephant, О ocean of mercy? Let that curse be terminated.*

* иШ пМулпйуш лалмД.
n.iv.28.15-26 167

&n BhagavSn said:

15. The words of my devotees should never be false. 1 too can
never alter them.
16. Formerly I manifested myself through a pillar too due to the
words of Prahlftda. Similarly at the instance of Ariibarisa I myself was
bora of a womb (i.e. had to take birth).
17. Hence suffer the consequences of these curses uttered by
yourselves. Then regain my region.

After saying this Hari vanished.

The Attendants said:
18. Then they were bora as a crocodile and an elephant on the
banks of GandakT. Even then they could remember what happened in
their previous birth. They remained steady in observing the vow of
Visnu.
• ■

19. Once in the month of KSrttika that elephant went to GandakT

for bathing. Suddenly that crocodile remembering the cause of the curse
caught hold of him.
20. The elephant held by the crocodile remembered $ripati. Then
Visnu appeared before them with the discus, conch and iron club in his
hands.
21. Hurling his discus he redeemed the crocodile and the elephant.
The Lord granted them his own form (SSriipya) and took them to Vaikuntha.
22. Ever since then that spot is known as Hariksetra. Due to
having been rubbed by the discus the pebbles too had been marked with
circular lines.
23. Those two are well-known in the world as Jaya and Vijaya.
Those perpetual favourites of Visnu became his gatekeepers, about
whom you asked, О BrShmana.
24. Hence, О Britfimana conversant with Dharma, be stable in
holy rites forever. Avoid malicious rivalry and hypocrisy. Be impartial
in viewing others.
25. During the months of TQ1S, Makara and Mesa take early
morning bath regularly. Perform the holy rite of Ek&da£T. Keep a grove
of TulasT plants.
26. Always adore Brihmanas, cows and Vai$navas. Do not con­
sume MasQra pulse, Aranila1 (gruel from fermented boiled rice) and
brinjals. —
1. It is called Ш / Г л Marathi.
168 SkandaPurSpa

27. Due to your devotion to him, О Dharmadatta, you will attain

the greatest region of Visnu like us after death.
28. Your stay in the world will be only till then. Neither Ysyftas
nor charitable gifts nor Ttrthas are superior to the Vrata that causes
satisfaction to Visnu.
■ •

29. О eminent Brilbmana, you are blessed because this Vrata which
causes satisfaction and delight to the sire of the universe, has been
performed by you. This woman has attained half of the benefit thereof
and hence is being taken to the world of Murari by us.

Nirada said:
30. Advising Dharmadatta thus those two went to the abode of
Vaikuntha by means of the aerial chariot along with Kalaha.
31. Dharmadatta became convinced (of the efficacy of the Vrata)
and observed it regularly. After death he went to the region of the Lord
accompanied by his two wives.

32. One who listens to this ancient story or expounds this to others,
acquires that mind which takes him to the presence of Hari by the
mercy of the Sire of the worlds.

CHAPTER TWENTYNINE

The Story o f Dhanef vara

Snkrsna said:
1. On hearing Narada’s words thus, Prthu became surprised in his
mind. Then, О beloved, he worshipped him duly and bade farewell to
him.
2. Formerly there was a certain BrShmana named Dhane$vara in
the city of AvantT. He had deviated from all Brahminical rites. He was
wicked-minded and sinful in activities.
3. For the purpose of buying and selling things he used to go from
one country to another.
Thus once that Dhanejvara went to the city of Mahismatl.1
4. Formerly, this city had been built by Mahisa. Hence it is well-

1. Modem Maheshwar on the right bank of Narmada, forty miles to the south
of Indore (Madhya Pradesh). Relics of the Harappan period were excavated there
and are kept in a museum there.
IUv.29.S-I8 169

known as Mahism'atT. The river Narmada, the destroyer of sins, forms

a defensive ditch to this city.
5. Men who observed Karttika Vrata had come there from differ­
ent lands. He attended to them selling things (that they required). Thus
he stayed there for a month.
6. For the purpose of selling things he used to move frequently
on the banks of Narmada everyday. On those occasions he saw Brahmanas
engaged in holy baths, Japas or worships of the Lord.
7. He saw some of them reading the PurSna.s, some engaged in
listening to them, some eagerly interested in watching (religious) dances
or hearing (devotional) songs and instrumental music or stories of Visnu.
8. Some were engaged in the concluding rites of the Vratas; some
were enthusiastic about keeping awake; engaged in the worship of the
Brahmanas and cows, some were ardently offering lamps.
9. DhaneSvara saw these in different places very enthusiastically.
As he moved in the region regularly he was fortunate enough to contact
Vaisnavas, seeing them, talking to them, touching them etc.
10-13. He listened to the names of Visnu frequently uttered by
them. Thus that Brahmana stayed on the banks of Narmada for a month.
(One day) he was bitten by a black serpent. Afflicted much he fell
V

down (dead). After death the servants of Yama bound him and at the
bidding of Yama threw that Brahmana Dhane£vara into the hell KumbhT-
paka. But as soon as he was thrown into that place KumbhTpaka be­
came very cool like the fire into which Prahlada was thrown formerly.
On seeing this wonder Yama brought him out and questioned him.
14a. Presently Narada who came there told him;

Narada said:
14b-16. О son of the Sun-god, this (Brahmana) does not deserve
to suffer in hells, since at the end of his life there occurred certain acts
(done by him) that dispel hells.
If a person were to meet, touch or speak to persons of meritorious
deeds, he gets one-sixth of their merits invariably. This Dhane£vara not
only contacted them but became their friend too.
17. He had contacted the Karttikavrata-observers for a month.
Hence he must get a share of their merit.
18. Since he has acquired merits unintentionally, let him be bom
in Yaksa womb (species) after surveying all the hells that show how
sinners fareihere.
170 SkandaPurSna

SrTkftna said:
19. When N&rada went away after saying this, Yama who came
to know his meritorious deeds on hearing his words, desired to show
him all the hells and asked a servant to take him round.
20. Then the servant of Yama took Dhanelvara to those hells,
desirous of showing him all. Then Pretapa (Head of the departed spir­
its) said:

Pretapa said:
21. О Dhaneivara, see these terrible hells that instil fear (in
everyone). In these the sinners are cooked and tortured continuously by
the servants of Yama.
22. A sin that is committed without any intention is called Suska
(dry) and what which is committed with intention is known as Ardra
(wet). On the basis of Ardra and Siiska sins, the hells are divided into
two groups.
23-24. They are eighty-four in number, with separate locations.
It is declared that sins are of seven varieties: (1) PrakTrna, (2) Ap&Akteya,
(3) Maiinlkarana, (4) JStibhrarh£akara, (5) UpapStaka, (6) Atipapa and
(7) Mah&pSpa.
25-26a. These sinners are cooked in these seven hells in order.
Since you came into contact with those who had observed KSrttika
Vrata, you acquired (a share in) their merits. Due to that you have been
spared suffering in these hells.

Sflkftna said:
26b-27. After showing the hells to him thus, Pretapa took Dhane£vara
to the world of Yaksas. There he became a Yaksa and an attendant of
Kubera. He became well-known as Dhana-Yaksa.

SQta said:
28-29. After saying this to his great beloved SatyabhSmk, VSsudeva
went to his mother’s house to perform the evening Sandhyft rites.

Brahm i said:
This Kfirttika Vrata has such efficacy. It gives worldly pleasures
and salvation. Even the sins of persons who witness the Vrata perish
and they too attain salvation.
Il.iv.30J-10 171

CHAPTER THIRTY

Fasts and A usterities o f the M onth

NSrada said:

1. Wonderful indeed is the efficacy of the Kfrttika Vrata de­

scribed by you. If one has no capacity to perform it, what shall one do
about it?

Brahm S said:

2-3. If one has no capacity, the benefit is attained by certain

(other) means. He can give some money to a Br&hmana and get the
excellent benefit. He can secure the same (fruit) from a disciple, servants
or women. Or he can make some relative (or trustworthy person) per­
form the Vrata on his behalf. From him also he can take the benefit.
Thus that man can be its beneficiary.

NSrada said:

4. Are merits obtained by anyone anywhere though not given? 1

wish to hear about this as I am very eager.

Brahm S said:

3. Though not given, merits as well as sins are obtained. To know

by what means it happens, listen with concentration, О Br&hmana.
6-8. Whether a good deed or an evil one, if one does it in Kita
Yuga, the whole kingdom reaps the fruit thereof. If one does it in Tretft
Yuga, the whole city gets it. If one does it in Dv&para Yuga, the
consequence extends to the whole family. And if one does it in Kali
Yuga, only the doer is affected or benefited by it If an action is performed
unwittingly during childhood, the result thereof is experienced in dream;
if it is committed unwittingly during youth, the result thereof is had
as in childhood(?); if any action is performed knowingly, the result
thereof lasts till the end of that life.
9-10. If a man is in close contact with a sinner for six months,
he himelf becomes a sinner. If a man is in close contact with sinners
or righteous jhen for ten months and if he takes food with them in the
same row, the share of sin and merit is a twentieth part. If two men
 172 Skanda Purina

sit on the same seat, they get a thousandth of each other’s (sin or
merit).
1M 2. If a man eats another man’s cooked food, he gets a share
in the latter’s sin. Should a person come into contact with a sinner
while performing Japa etc., a sixteenth (part) of his merit perishes. By
eulogizing another man, by going in his vehicle, by taking food along
with him from the same pot, by lying with him on the same bed, or
by covering oneself with his shawl, one incurs a sixth of his sins or
merits.
13. The husband takes away everything (i.e. sin as well as merit)
from his wife and the father from his bosom-born son takes away half
of his sins and merits and a fourth from his disciple.
14. A woman obedient and faithful to her husband takes away
half his merit. A man takes away a tenth of the sin of another man,
if he takes the food cooked by him.
13. If a man gives food to another man for a whole year, that man
gets half the sin of the former (defective text) and the man who par­
takes of the food for one year, gets half the merits by eating food for
one year (?) (Rather the former i.e. partaker of food should get half the
sin of the latter.)
16. The sponsor of a sacrifice gets a sixth of the sin or merit of
his priest and the priest gets a tenth of the former’s sin or merit.
17. (Whatever may be the deed) the person actively engaged in
it, the person who permitted or sanctioned it and the person who sup­
plied the instruments thereof acquire a sixth of the result whether sin
or merit and the onlooker a tenth of it.
18. If a person engages another person in a job, that person being
other than a person hired by him or his disciple, and does not give him
food, the person engaged so will take away a sixth of the merit of the
employer.
19. By means of social dealings or by regular loving talks with
another, one gets a tenth of the sins and merits of the other. There is
no doubt about it.
20. Due to the merit of close association a base BrShmanaEkadanta
saw different types of hells and ultimately attained heaven.

Nirada said:

2h 1
The Klrttika Vrata of this type involves only a little effort,
 173

but its benefit is enormous. Still some people do not perform it. Why
is it so, О Pitamaha?

BrahmS said:
22. It is to make his own creation flourish that the creator cre­
ated Dharma and Adharma. Those who practise Dharma (Virtue) alone
attain excellent goal.
23. Those men who resort to Adharma (evil) go deep down (to
hell). Heaven is the fruit of meritorious deeds and the opposite thereof
is hell.
24. Two persons were engaged by the creator to guard these two,
viz. Indra and Yama. They attend to merits and sins (of the doers)
respectively.
25. The sins of defiling the bed of the preceptor etc. are reputed
on the earth as the sons of Kama (Lust). Patricide etc. are the sons of
Krodha (Anger). Listen to the sons of Lobha (Greed).
26-29. They are Brahmasvaharana (Misappropriation of a Brahmin's
wealth) etc. These are what lead to Narakas (Hells) at the instance of
Yama. Men who are permeated by them do not perform Vralas and
other holy rites. Those who are rid of them, do indeed perform.
Faith and intellect (of sinners) are always destructive on the earth.
A man influenced by these two does not listen to (the stories) of £ri
Visnu. He is a person of extremely wicked intellect. Thereby he falls
into blinding darkness. I shall relate to you what was recounted to
Satyabhama by Krsna.
30. A man indirectly obtains a fourth of the merits and sins of
another by teaching him, by performing Yajnas on his behalf or by
taking food with him.
31. A man shall invariably incur a sixth of the merits and sins
of another by sitting with him on the same seat, by travelling with him
in the same vehicle and by getting into contact with his breath.
32. A man shall always get a tenth of the merits and sins by
touching, talking to or eulogizing another person.
33. A man shall incur a hundredth of the sins and merits of another
by seeing, hearing about and pondering over him.
34. If a person rebukes another, slanders him or rudely behaves
towards him, he takes his sin and gives him his own merits.
35*36. —A man rendering service to one who performs meritorious
deeds, get?'the benefit of his merit in accordance with his service.
174 SkandaPurSna*

A man engages someone other than his wife, hired servant or dis­
ciple in a job but no wages are given to him befitting the job. Then
the man who has been engaged thus, gets the benefit of his (employer’s)
merit.
37. While serving food to a number of persons sitting in a row,
if the server passes over a person (without serving food) the man sitting
there gets a sixth of the merit of the server.
38. If a person taking bath or saying Sandhyg prayers, touches or
speaks to another person, he shall certainly give a sixth of the merit
of his holy rite to him.
39. If a man requests another for monetary help for a righteous
cause, the person who gives money shall get the fruit of that merito­
rious rite.
40. If a person steals another man’s wealth and performs a merit­
orious deed (therewith), the person who performs, becomes a sinner and
the owner of the amount stolen gets the fruit.
41. If a man dies before repaying his debt to another, the creditor
gets the merit of the debtor in accordance with the value of the sum
involved.
42-43. The person who advised, the person who permitted, the
person who provided the instruments (to do an act) and the person who
applied physical labour (in doing it) shall get a sixth of the merits and
sins.
A king takes away a sixth of the merits and sins of his subjects. A
teacher (does the same) of the disciple, a husband of the wife and a
father of the son.
44. A woman shall get half the merit of her husband, if she has
behaved in a manner pleasing to him and has carried out what he has
wished.
43. If a person performs charitable gifts and other meritorious
deeds through another person, not being a hired servant or a son, that
another person gets a sixth of the merit.
46. A person who offers a job of livelihood, gets a sixth of the
merit of that person who benefits by his offer, if he does not make him
serve himself or others.
47. Thus though not given directly, the merits and sins accumu­
lated by others pass on to oneself. But this rule is not applicable in
Kali Age. It is the person who actually does anything that gets the
benefit or adverse result of the act.
481/ In Kali Yuga knowledge is not steady. People perform good
U.iv.30.49-58 175

actions out of pride. Yogic exercise accompanied by hypocrisy in Kali

Age does indeed perish.
49. Formerly a hypocrite named Taponistha1attained the great­
est result through the pure influence of a chaste woman, by seeing the
adoration of parents and by resorting to Kirttika Vrata.

NSrada said:
50. О Lord, I wish to hear about the most excellent of all Vratas,
the procedure for performing the holy rite of a month-long fast and the
suitable benefit thereof.12

Brahma said:
51. Very good, О NSrada. О sinless one, 1 shall describe every­
thing that you have asked about. О most excellent one among intel­
ligent persons, listen even as I recount.
52-58. Just as Visnu is the most excellent one among Suras, just
as the Sun is the most excellent among those which blaze, like Meru
among mountains, like Garuda among birds, so also the monthly fast
is the most excellent one among all Vratas.
The merit arising from all the (other) Vratas, the merit of visiting
all the TTrthas, the merit arising from all charitable gifts, that by means
of Yajflas with plenty of monetary gifts—all these merits do not get
anywhere near the merit from fasting for a month.
One should observe the monthly fast after getting the permission of
preceptor. He should first perform the expiatory rites of Atikrcchra,
Paraka and CSndrSyana and then take up the monthly fast after fully
realizing the physical strength or otherwise.
A forest-dweller, an ascetic, or a widow, О sage, should take up
monthly fast with the permission of preceptor or (any) Brdhmana.
One should take up this Vrata after fasting on the eleventh day in
the bright half of the month of A£vina. It shall be continued for thirty

1. This proud sage once killed a sparrow by his angry glance. Inebriated with
spiritual power, he cast his glaring glance at a lady who was a bit late to give him
alms due to her duties with her husband. When he gruffly refused to accept alms,
she plainly told him that she is not a sparrow which he killed on the way. Surprised
at her spiritual powers, he asked her the secret of her spiritual power. She told him
it was sincere attendance to her duties and for further discussion she sent him to
a butcher at TXr&nasT.
2. VV 50-58 describe the procedure of observing fast in the month of KArttika.
 176 SkandaPurina

days. With great devotion, one should worship Hari three times a day
in a temple of Acyuta.
59. One should worship by offering Naivedyas, incenses, lamps
etc. and flowers of various kinds. One should worship the Garuda-emble-
med Lord mentally, verbally and physically.
60. A man who is devoted to his virtuous duties, a married woman
with perfect control over her sense-organs and a widow of excellent
chastity should worship V&sudeva.
6 1. (D efective Text,) All the materials of worship should be surveyed
properly. Sweet scents and flavours are forbidden. Other men’s morsel
(i.e. food) should be avoided and morsels of foods must be distrib-
uted(?)
62. The person observing the Vrata should abstain from anointing
the body or the head with oil, (eating) betel leaves and application of
unguents. Whatever is forbidden should be avoided.
63. The person observing the Vrata should not touch anyone en­
gaged in forbidden activities, nor should he talk to him. A householder
(too) shall observe the Vrata staying in a temple.
64-67. After observing the fast in accordance with the injunc­
tions for thirty days, neither more nor less, the devotee should worship
the Garuda-emblemed Lord on the twelfth day (i.e. DvSdaft of the next
month). After feeding excellent Brahmanas and propitiating them by
making gifts of clothes, he should give monetary gifts to them. He
should prostrate before them and request them to forgive him (if at all
there has been any omission). After that he should bid farewell to them
with due veneration. At the end of the monthly fast he should observe
fast on the eleventh day and then perform Vaisnavayajfia by inviting
thirteen Brahmanas.
68-69. Thereafter he should feed the Brahmanas with due pros­
trations. He should give them betel leaves, pairs of clothes, food, cov­
erings of the body, silken shawls, (sacred) threads, and bed with all
necessary adjuncts. After giving these to the excellent Brahmanas he
should pay respect to them and bid farewell to them.
70-71. The procedure for the monthly fast has been duly recounted.
Henceforth I shall describe the procedure for the rites to be performed
in TTthis beginning with NavamT (the ninth day). Listen to it, О Narada,
(as) it was described to the sages by Vaiakhilyas.
II.iv.31.1-12 177

CHAPTER THIRTYONE

The R ite o f KUsmindana

ш ••
vaml

V&lakhilyas said:
1. The ninth day in the bright half of the month of K&rttika is the
day on which Dv&para Yuga commenced. For the purpose of charitable
gift the NavamI must be present in the forenoon. For the purpose of fast
the NavamI must be present in the afternoon.
2. On this day a Daitya named KQsminda was killed by Visnu.
The creepers of pumpkin gourd (Beninkasa cerifera) grew from the hair
of that Daitya.
3. Hence through a gift of KQsmanda one certainly attains the
benefit. People should celebrate the festival of Krsna on this NavamI
day itself.
4. The festival of the marriage of TulasT should be celebrated in
accordance with the injunctions laid down in one’s own branch of the
Vedas. There is no doubt about this that he will earn the merit of
giving away a virgin (in marriage). .
3-8. On the ninth day in the bright half of the month of KUrttika,
one should prepare a golden image of Hari along with TulasT. With
perfect control over the sense-organs he should worship that splendid
image with great devotion and in accordance with the injunctions. He
should observe the Vrata for three days. Similarly he should perform
the rite of marriage as per injunctions. The three days should be in­
clusive of the NavamI. If the NavamI overlaps the previous Tithi of
AstamI (eighth lunar day) it shall extend to the midday.
If anyone grows Dhfttrl and Agvattha trees in one place and then
celebrates this festival, his merit will not perish even in hundreds of
crores of Kalpas.
9-10. Formerly, Kitoriki, the daughter of Kanaka, celebrated the
marriage rite of TulasI in the evening with great devotion. Then the
beautiful one got free from the stigma of widowhood. Hence the rite
of the marriage of TulasI should be performed in the evening.
11. This rite shall necessarily be performed by Vaifnavas every
year. 1 shall describe its procedure so that the rite shall be complete
with ancillary details.
12. One should make a splendid image of Viwu with a Pala (23
grams) of gold. According to one’s capacity the weight of gold can be
half, one-fourth, one-eighth or one-sixteenth of what is said above.
178 SkandaPurSna

13. The rite of PrSnaprati$(h3 (rite of infusing with life) of TulasT

and the idol of Vi$nu should be performed after which the devotee
should awaken the Lord by the prayers etc. mentioned before.
14. The worship should be accompanied by all the sixteen UpacSras
(services) and repetitions of the Puru$asOkta. Recollecting the time
and place, he should perform Gane£a’&worship there itself.
15. After performing the rite of PunyShavicana the rite of N in d l
SrUddha should performed. Thereafter he should bring the idol of Visnu
near that of TulasT to the accompaniment of the sounds of musical
instruments and chantings of the Vedic Mantras.
16-17. The image of Visnu should be placed there and covered
with cloths. This Mantra shall be recited: “О Lord, come, О Lord
Ke£ava, I shall worship you. 1 shall give TulasT unto you. Be the bestower
of all desires.*'
Arghya, PSdya and Vistara (seat) should be offered three times.
18-20. Then Acamamya should be offered three times. Reciting
the following Mantra the Madhuparka shall be offered:
“The Madhuparka consisting of curds, milk and ghee is placed in
a pot of bell-metal. О VSsudeva, accept this. Obeisance to you.*’
After performing the rites of smearing the turmeric paste and anointing
with oil, TulasT and Ke£ava should once again be worshipped at the
time of Godhuli (about half an hour before sunset). The idols should
be placed separately facing each other. Auspicious Mantras should be
chanted.
21. When the sun is still visible slightly, the devotee should utter
his Gotra, Pravara (line of ancestors) etc. up to three generations and
begin the Saihkalpa as follows:
22. “O Lord having no beginning, middle or end, О protector of
the three worlds, accept this TulasT with all marital rites.
23-24. I am giving you for wife this (TulasT) bom of the seed of
PSrvatT, stationed in the ashes of Vrnda, TulasT which has no begin­
ning, middle or end and which has been nurtured by me like my own
daughter by means of waterpots and regular service. I am giving you
your own beloved TulasT. О Lord, accept her.”
25. After offering TulasT thus, he should worship both. At night,
he should keep awake with all the festivities associated with a mar­
riage ceremony.
26-28. Then early in the morning he should worship TulasT and
Vitityu after establishing fire while reciting the twelve-syllabled Man­
tra (viz. orh палю bhagavate visudevSya). Qne hundred and eight Hotnas
II.iv.31.29-40 179

should be performed with milk-pudding, ghee, honey and gingelly seeds.

Then after oblating offerings meant for sacrificial fire, the PUrn&huti
is offered. After duly honouring the preceptor, the remaining part of the
Н ота should be concluded.
After informing the BrShmanas about the observances kept up in the
course of the four rainy months in the manner they had happened, he
should complete the other one too:
29. “O Lord, this Vrata has been performed by me for propitiat­
ing you. О Lord Janardana, if it is deficient, let it be perfect and
complete with your favour.’1
30. One should not carry out the rite of Parana in the fourth quarter
of the constellation RevatT in conjunction with Dv£da£T (twelfth lunar
day). If he does so, his Vrata shall be in vain.
31. Then he should give unto the BrShmanas those substances
(foodstuffs) which were eschewed in the course of the four rainy months
or the month of K&rttika. Thereafter he should eat all those things
given up by him when he was observing the Vrata.
32-33. Husband and wife should take food together in the com­
pany of Brahmanas. After the meal they should eat the leaves of TulasI
that have fallen on the ground. Those who eat (TuIasT leaves) shall be
rid of all of their sins.
34. At the end of a meal if one eats sugarcane, Dhatri fruit or
Koli-fruit (Jujube), he has no more Ucchista (i.e. no necessity to rinse
the month).
35. If anyone of these three has not been eaten, he must be known
as a man of Ucchista (impure due to not having rinsed the month) for
the whole year. There is no doubt about it.
36. Then in the evening TulasI and VSsudeva have to be wor­
shipped with the splendid sugarcane stumps. Thus he shall have ful­
filled everything.
37-38. Then the devotee shall bid farewell to Hari after giving
wedding gifts etc.:
“O Lord, go to Vaikunfha along with TuIasT. Accepting the worship
offered by me, be contented always. О most excellent one among Suras,
О great Lord, go back to your own abode. О Janardana, go to that place
where Brahma and other Devas are present.”
39. After bidding farewell thus, the devotee should give the idol
etc. to the preceptor. Then the man shall be contented and blessed.
40. Hfc who performs this marriage rite of TulasI every year with
devotion, shall certainly be endowed with wealth and foodgrains. In
this world as well as the other, he shall get wide renown.
180 SkandaPur&na m

CHAPTER THIRTYTWO

The Efficacy o f ВЬЦтараАсака У rata

Vilakhiiyas said:
1. On the eleventh day in the bright half of the month of KSrttika,
one should take one’s early morning bath and take up this Vrata which
lasts for five days. He shall have proper restraint (on his senses).
2. The duties pertaining to a king, those conducive to salvation
and those concerning charitable gifts were recounted by BhTsma, the
noble soul, who had been lying on a bed of arrows. The P&ndavas and
Kr§na listened to them.
3. Then the delighted Lord Visudeva spoke: “Extremely blessed
are you, О BhTsma. The pious and virtuous duties and rites have been
recounted by you.
4. On the eleventh day in the month of Khrttika, you requested
for water. With the speed of an arrow the water of Gahga was brought
by Aijuna.
5. Your body was rendered contented. Hence let all the people
offer libations to you and propitiate you beginning from today and ending
on the full-moon day.
6. Hence let them perform this Vrata named BhTsma РаЛсака
with full exertion, which will give me satisfaction.
7. After performing the K&rttika Vrata, one should not perform
the BhTsmapaficaka Vrata. His entire KSrttika Vrata may become fu­
tile.
8. If a man is incapable of performing or he has no means to
perform the K&rttika Vrata, he can perform BhTsmapaficaka and obtain
the merit of K&rttika Vrata.
9-10. Persons of all castes are eligible to offer libation with the
sacred thread in the usual position. They will offer the same with this
Mantra: ‘I offer this Arghya (handful of water) to the noble-souled
BhTsma who was the son of GaAgS, was steadfast in his vow of truth­
fulness and was,a celibate throughout his life.’
11. The gift of Рйраршщё1(i.e. idol representing his sins) should

1. Р8рарит$лчМпа: The idol has iron fangs, is sword-handed and terribly

dressed. It is to be placed on gingeily seeds and covered with a black cloth. After
offering red flowers and reciting the names of Dharmar&ja the idol is to be given
to a Brfthmana.
U.iv.32.12-22 181

be made, because it is an essential part of the Vrata. It is to be given

on the full-moon day. At any cost, this Vrata should be performed by
a person who has no son.
12. One who performs this Vrata, Bhlsmapaficaka, for the sake
of a son, shall do so along with his wife. After giving away the Рёраригща,
he will get a son within a year.
13. Hence the Bhlsmapaficaka Vrata should necessarily be per­
formed. This Bhlsmapaficaka has been mentioned by me as causing
delight unto Vi$nu.”

SQta said:
14. May all the sages listen to the special feature of Bhlsmapaficaka.
Formerly it was related to Kfirttikeya in detail by Rudra.

hvara said:
IS-16. О most excellent one among those who undertake Vratas,
1 shall explain a highly meritorious Vrata. This Vrata, lasting for five
days, was received by BhT$ma from V&sudeva. Therefore, it is called
Bhlsmapaficaka1by him. Who except KeSava is capable of recounting
the good qualities of this Vrata?
17-21. Listen. This ancient pious rite was performed in the bright
half of the month of Kfirttika by Vasistha, Bhrgu, Garga and others in
the earlier days of Kftayuga. With offerings etc. (to the Lord), this was
performed in the earlier years of Treti&yuga by Artibari$a. This was
performed by Bri&hmanas observing the vow of celibacy, through Japas,
Homas, holy rites etc., by K$atriyas and Vaijyas who were devoted to
truthfulness and cleanliness. It is very difficult to perform for those
who are devoid of truthfulness. It is impossible for men of puerile
minds. Since it is difficult to be performed they call it Bhlsma (ter­
rible). It cannot be performed by ordinary people. If a person (success­
fully) performs it, О great Br&hmana(?), everything is achieved by him.
This Vrata is highly meritorious. It is destructive of great sins.
Hence Bhlsmapaficaka should be performed by men with great effort.
22. On the eleventh day in the bright half of Kfirttika, one should
take bath and take up this Vrata of five days* duration perfectly in

1. The etymology of the Vrata: (1) Vrata taken up by Bhlsma; (ii) A Vrata which
is terrible i.e. difficult for performance. VV 17-21 mention the important persons who
performed this'in ancient times.
 182 SkandaPlataa *

accordance with the injunctions.1

23. The person who undertakes the Vrata should (at the outset)
take an early morning bath. At midday he should smear himself with
cowdung and then take bath in a river or in the waters of a stream.
24. He should duly offer libations to the Pitrs successively with
barley, rice-grains and gingelly seeds. After the bath, the man, stead­
fast in his Vrata, should wear a washed cloth silently.
25. He should offer libations and Arghya to BhTsma carefully.
Worship of BhTsma should be performed and gifts should be made
scrupulously.
26. Especially five precious stones should be given carefully.
Lord Vdsudeva accompanied by LaksmT should always be worshipped.
27-28. By performing the worship in the course of the five (days),
the devotee shall become contented for a crore of births.
If a man makes a gift of anything made of five metals, he gets the
entire benefit of all the Vratas spread over a period of a year.
29-31. After offering libations, the man should offer Arghya with
the following Mantra. He deserves to be liberated.
“I offer libations to issueless BhTsma ■ whose Gotra was that of
Vaiyighrapdda, whose Pravara was SSAkrtya, who was an incarnation
of a Vasu, who was the son of Santanu, to BhTsmavarman (a Ksatriya
named BhTsma) who was celibate throughout his life. 1 offer him Arghya”.
This is the Mantra for Arghya,
32. He who concludes the Paftcaka (period of five days) in this
manner, shall certainly attain merit equal to that of a horse-sacrifice.
33. The holy observances and restraints should be maintained on
all the five days. A person of superior caste should never be without
the restraints.
34. BhT§ma was without Uttariyana (no span of life extending to
UttarSyana?). But Hari gave it to him. He was highly pleased and so
gave him a pure Lagna (auspicious hour) despite his not having Uttar&yana.
35. Then the devotee should worship Lord Hari, the destroyer of
all sins. Thereafter, the BhTsmapaficaka Vrata should be carefully
performed.
36-37. He should bathe very devoutly Keiava with water, then
with honey, milk and ghee. Similarly he shall bathe with PaUcagavya
and then with scented sandal water. The Garuda-emblemed Lord should
be anointed with sweet-smelling sandalpaste, saffron and camphor mixed
1. VV 22ff describe the detailed procedure of this Vrata. It is called Paficaka
as its duration is of five days.
U.iv.32.38-49 183

with USTra (a fragrant herbal root of Andropogon muricatus).

38. The devout man should worship the Lord with beautiful flow­
ers along with sweet scents and incense. He should devoutly offer aromatic
resin mixed with ghee.
39. There should be a lamp burning day and night on all those
five days. The Naivedya to the Lord of Devas is ParamSnna (rice boiled
in milk and sugar).
40. He should worship the Lord thus meditating upon him and
bowing down to him. Then he shall perform the Japa “Orti. Obeisance
to Vksudeva” one hundred and eight times.
41. He should perform Н ота with gingelly seeds, rice-grains,
barley etc. soaked in ghee while reciting the six-syllabled Mantra ac­
companied by the utterance of SvShS. (Thus the Homa-mantra is: от
namo visnave sv&h$.)
• • *

42. After saying the evening prayers, the devotee should bow down
to the Garuda-emblemed Lord. After reciting the Mantra as before he
should always lie down on bare ground.
43. All these rites should be performed on all the five days. There
is a special feature in this Vrata which should not be omitted. Listen
to it.
44. On the first day the devotee who has undertaken the Vrata
shall worship Hari*s feet with lotuses. On the second day he should
worship the knees with Bilva leaves.
45-46. Thereafter, he should worship the head of the Discus-bearing
Lord with MSlatT (Jasmine) flowers.
On the eleventh day in the month of KSrttika he should worship
HrsTke£a, the Lord of Devas, with great devotion with the mind fully
centred on the Lord. Succinctly speaking, after taking in cowdung he
should fast on the eleventh day.
47. On the twelfth day the devotee sitting on the ground and
reciting the Mantra, should drink cow’s urine, drink milk on the thir­
teenth day and curds on the fourteenth day.
48. He should eat or drink these things for the purpose of puri­
fying the body. Apart from these, he should abstain completely from
food for the (first) four days. On the fifth day he should take bath, duly
worship Ke&ava and feed Brihmanas with devotion. He should give
them monetary gifts too.
49. He should eschew sinful thoughts and inclinations. He should
take to celibacy. The intelligent devotee should abstain from liquor,
meat and sexual intercourse—all causes of sin.
 184 SkandaPurina

50-51. Only vegetables should be taken along with the cooked

rice of sages. He should be devoted to the worship of Кгзда. Then he
should take his meat at night beginning with Paficagavya. Thus it should
be concluded well. He should (thereby) attain the benefit as mentioned
(before).
52. Even a drink-addict who has been drinking liquor from birth
till death, shall attain the highest region by performing this BhTsmavrata.
53. This Vrata can be performed by women at the instance of
their husbands. It should increase virtue and piety. This Vrata should
be performed by widows for increasing the happiness of salvation.
54. Formerly in AyodhyS there was a king named Atithi. At the
suggestion of Vasistha he performed this rare Vrata. After enjoying all
worldly pleasures here he went to the city of Visnu in the end.
55. Thus one should always perform the Vrata called Bhlsmapaficaka.
He shall observe fast along with the restraints. Only Paficagavya, milk,
fruit and Havisya food shall be consumed by the person devoted to the
Vrata.
56. On the full-moon day he should perform the worship as be­
fore, feed Brdhmanas with devotion and make the gift of a cow along
with its calf.
57. The Vrata which is famous (on the earth) as Bhlsmapaficaka
has been described. It should be observed from EkadagT (eleventh day)
till the full-moon day. It is not intended for one who is eager to take
food. Taking food is prohibited in this Vrata. Visnu grants auspicious
fruit (reward) (to the observer of this Vrata).

CHAPTER THIRTYTHREE

Rules pertaining to Prabodhinl

Uvara said:
1. Listen, О excellent one among Suras, to the greatness of
Prabodhinl.1 It is destructive of sins. It causes increase in merits and
yields salvation to the knowers of truth.
2. О Sen&nT (i.e. KSrttikeya), GaAgS brought into the world by
Bhaglratha roars on the earth only till the advent of Haribodhinf in the
1. Prabodhinl or HaribodhinT is the name of the eleventh day in the bright half
of KSrttika. That is the last day of CStnrm&sa. This is regarded as one of the most
auspicious days.
ILiv.33.3-I7 185

month of K&rttika that dispels sins.

3. All the TTrthas including the oceans and lakes roar (boast)
only till the advent of PrabodhinT Tithi of Visnu in the month of Karttika.
4. By one fast alone on the PrabodhinT day (the benefit of) thou­
sands of horse-sacrifices and hundreds of RGjasGyas (can be had).
5. A thing may be very difficult to get. It may be inaccessible
in all the three worlds consisting of mobile and immobile beings. But
PratibodhinT grants it, О Brahmana(?) if it is requested for.
6. If the fast is undertaken, О BrShmana, HaribodhinT easily grants
all prosperity, progeny, knowledge, kingdom, happiness and riches.
7. By means of a single fast, HaribodhinT burns down sins equal
(in size) to the Meru and Mandara mountains acquired (by the people).
8. He who fasts on the PrabodhinT day naturally and in accor­
dance with the injunctions, О tiger among menf?), attains the benefit
as mentioned.
9. The sin that has been acquired in the course of thousands of
previous births is burned like a heap of cotton by keeping awake (in
the night) on PrabodhinT day.
10. Listen, О Six-faced One, I shall describe the features of keeping
awake (on PrabodhinT)1With its knowledge alone JanUrdana ceases to
be inaccessible.
11-15. There should be (devotional) songs, instrumental music,
dance, readings from the Pur&nas, offerings of incense, lamps, food
offerings, flowers, sweet scents, unguents, fruits, Arghyas, great faith,
charitable gifts, restraint on the sense-organs, truthfulness, absence of
censure, gaiety, good holy rites and wonderful (scenes etc.). People
should be enthusiastic. They should not be lethargic.
The Lord should be bowed down to and circumambulated. The devotee
should perform the NMjana rites of Hari every Yama (3 hrs.) without
any dejection in his mind, О highly fortunate one.
The J&garana rite (keeping awake) of the Lord should have all these
features. One who does so with full concentration of the mind is not
reborn on the earth.
16. He who devoutly performs thus without any stinginess regard­
ing the money to be spent, he who keeps awake on the day of Visnu,
merges into the Supreme Atman.
17. If anyone worships Hari with the Purusasukta everyday in the
month of K&rttika, it is as good as worshipping Ke£ava for thousands
of crores of jrears.
1. The Jigarana rite is described in vv 10-30.
 186 SkandaPurBaa

18. If a man worships everyday in the month of K&rttika in ac­

cordance with the injunctions as mentioned in P&ficariitra (Agama), he
attains salvation.
19. He who worships Hari in the month of Kfrttika uttering
“Obeisance to Nir&yana”, shall become liberated from the miseries
of hells and go to the region devoid of sickness and ailment (i.e. Vaikuntha).
20. He who recites the thousand names of Hari, reads the story
of Gajendra Mok$a (the liberation of the great elephant) will not take
rebirth.
21. He who keeps awake on the twelfth day in the month of KSrt-
tika, lives in heaven for thousands of crores of Yugas and hundreds of
Manvantaras.
22. Those who are bom in his family, whether hundreds or thou­
sands, attain the region of Visnu. Hence one should observe the rite of
J&garana.
23. If a devotee eulogizes and sings songs in the last Yima (of
every night) in the month of KUrttika, О (son) of good holy rites, he
resides in the £vetadvTpa along with his ancestors.
24. О excellent sages(?), if the devotee offers Naivedya (food­
stuffs) to Hari everyday at the close of the day in the month of Karttika,
he will reside in heaven for as many Yugas as there are (items or
dishes in the Naivedya).
25. О tiger among sages(?), the worship with jasmine and lotuses
brings about everlasting benefits. He who worships the Lord of the
chiefs of Devas with them, attains the greatest region.
26. The man who fasts on the eleventh day in the bright half of
the month of Kirttika and gives splendid water-pots in the morning,
goes to my region.
27-28. On this day itself the awakening of Hari should be per­
formed. Daitya &aAkh£sura was killed on the eleventh day in the bright
half of the month of $r&vana. From that day Vi$Qu was asleep in the
four rainy months in the Ocean of Milk. He woke up on the eleventh
day in the month of O rttika.
29-30. Hence the rite of Prabodhana (awakening) should be per­
formed by Vai§navas on the Ek&da£! day:
“O Govinda, get up, wake up. О Ganuja-emblemed One, get up. О
Lover of Lak$mT, get up. Make the three worlds auspicious." The devo­
tee shall utter this (Mantra) in the morning, blow conch, play on musical
instruments, beat Bherf drums etc. There should be flutes, lutes, Mfdaftgas,
dances, songs etc.
U.iv.33.31-4Z 187

31. After awakening the Lord of Devas, and after performing his
worship, the rite of the marriage of TulasT should be performed in the
evening.
32-33. Ek£da£T is always meritorious and that in the month of
K&rttika is particularly so. When the day of Hari arrives, all the sins
of Brihmana-slaughter etc. resort to cooked food. Therefore, he who
takes cooked food on the day of Hari, eats sins alone.
34-3S. Hence, with all possible efforts one should undertake the
Ekftdadl Vrata. If any base or vulgar man does not observe fast out of
delusion, he will have invariably to remain in Naraka (hell) along with
his Manes. The learned devotee should not give up the observance of
fast during the days of post-natal or post-death pollution.
36-38. For the purpose of the holy rites Ekada£T with Dalami
overlapping it in the morning, should be avoided.1Formerly, О Guha,
fast was observed on such a day by Gilndhiri. So her hundred sons
perished. Hence one should avoid that day (contaminated) by death.
One should observe fast on the Ek2da$T day with due performance
of ablution, charity etc. The saintly king RukmdAgada performed it, but
due to the association with MohinT (Enchantress) (forgot it for a day.
Despite that) he enjoyed pleasures in this world and in the end went
to the city of Visnu.

So ends (the description of) the festival o f waking up.

Now the greatness o f DvMdafT (twelfth dayf (is being recounted).

39-42. Dv£da£T is mentioned as the bestower of merit. It is de­

structive of all the masses of sins. If Dvada€T is served by one, of what
use are these to him? Of what avail are charitable gifts, austerities,
Vratas with observances of fasts, Yajfta performances and dear sons?
If even a single person is fed on Dv3da£T day, one gets that benefit
which is obtained by feeding a crore persons everyday during famine
on the (banks of) Gangi.
If gift of food is made to a deserving person on the twelfth day in
the bright half of a month, every lump of boiled rice so given is equal
to the feeding of many Br&hmanas. How many, 1 do not know. О (son)
of good holy rites, 1 do not know the greatness thereof.12

1. VV 36-38 state what day should be observed for Ek&daff in case of overlapping
with other Tithis.
2. VV 39416 deal with details of celebrating the DvftdafT day.
 188 SkandaPuritoa

43. If a person makes the gift of a £&lagr&ma stone on the Dv3da£T

day, he gets that benefit which one gets by gifting away the whole of
the earth consisting of the seven continents at the time of solar eclipse
on GaAg&.
44. О BrShmana(?), he who devoutly bathes Visnu with Paftcimfta,
redeems the entire family. He is honoured in the world of Vi$nu.
45. On the twelfth day in the bright half of the month of KSrttika,
there shall be a great festival. Beginning in the morning, the devotee
should perform ablution, charity and other rites (and should be con­
tinuously engaged in it). He attains salvation. There is no doubt about
it.
46-47. On the twelfth day in the month of KSrttika the devotee
should worship DSmodara with great devotion and faith after complet­
ing the ablution, SandhyS prayers etc. If he does not offer cooked pulse
as Naivedya, he is a mean fellow. We have heard that he will ever
have to remain in hell.
48. Hence, О Br&hmana, one should offer cooked pulse as Naivedya
with great devotion on the Dv&da£T day in the splendid month of KSrttika.
Otherwise he may go to hell.
49. If a man feeds couples on that day (he will have immense
merit). When his merit comes to an end, I cannot mention, (i.e. It is
not possible for me to say when the store of his merit will become
exhausted.)
50-51. The devotee should worship Hari on the DvSdaST day under
the shade of a DhStrl tree. He must feed BrShmanas there itself. He
himself should eat cooked pulse and other foodstuffs there itself. If
anyone does so, he does not return (to the earth) even in the course of
hundreds and crores of Kalpas.
52. After completing the worship of D&modara in the morning
the rite of worship of Hari should be performed again at night, О Br&hmana.
53-54. An excellent pavilion should be made near the TulasI plant.
It should be rendered beautiful with flagstaffs and banners, garlands of
flowers, various kinds of gems and pearl strings. There the devotee
should worship Vi$nu with full concentration and without any excite­
ment at all.
55-57. According to the rules laid
i
down in Paftcar&tra Agama, he
should complete the worship duly. There should be sweet-smelling flowers,
raw rice grains etc., butter, curds, milk, solid ghee, different kinds of
foodstuffs as Naivedya and perfumed water. Everything should be of­
fered to Vi$nu including betel leaves, cloves etc. Flowers of various
U.iv.33.58—U.iv34.4 189

kinds and sweet fragrance should be sprinkled with water and their
splendid petals should be used for worship.
58. He should then worship with DhatrT fruits and TulasT leaves.
After the NTrijana rite, he should offer Mantra Puspa (flowers with
utterance of Mantras).
59. The entire worship is performed without the rite of bathing
but in accordance with the injunctions. After concluding the worship
of Visnu, the BrShmanas should be honoured.
60-62. He shall worship them with devotion, О BrShmana, and
give them fruits etc. After offering them betel-leaves, monetary gifts
should be given in accordance with one’s capacity. Thereafter the elders,
ancestors, mothers etc. should be worshipped duly. Then the intelligent
devotee himself along with his wives should eat the Naivedya.
If anyone undertakes Dvada£T Vrata thus in accordance with the
injunctions, his (heavenly) worlds do not perish even in hundreds and
crores of Kalpas.
63. Surrounded by sons and grandsons, he will enjoy various pleas­
ures of a fascinating nature. At the end of those worldly pleasures, he
shall attain salvation along with seven preceding generations.
64. Hence, О N£rada, the greatness of Dvada£T of the K&rttika
month cannot be described by me. How can it be done by other men?
65. One who reads this excellent efficacy of the auspicious Dvada£i,
or listens to it, О excellent sage, attains the greatest goal.
66. The saintly king AihbarTsa performed this splendid Vrata and
engaged himself in penance in accordance with the injunction. Thereby
he attained salvation.

CHAPTER THIRTYFOUR

The Procedure o f Concluding the Vrata

NSrada said:
1-2. О Brahmi, it is heard that all Vratas have UdyUpana (con­
cluding rites) too. No one shall obtain the benefit of the Vratas, if
UdyUpana is not performed.
For the purpose of obtaining the benefit of the Vrata performed, the
learned devotee should perform UdyUpana rite. Otherwise the excellent
Vrata becomes futile.
3-4. In Karttika too, О Lord, the most excellent one among Vratas
 190 Skanda Purina

is performed. If it is not attended with its regular Udyipana, one will

not get the benefit of the Vrata, as has been mentioned.
Hence, О Lord, tell the procedure for the Udyipana of the Vrata of
the month of Kirttika. 1 am the greatest of your disciples, who resorts
to you and follows you obediently.

Brahm i said:
5. I shall now describe the Udyipana rite of the Karttika Vrata
succinctly albng with the injunctions.1 It is destructive of all sins.
Listen to it with great devotion.
6. For the sake of completing the Vrata and for propitiating Visnu,
the person who has undertaken the Vrata should perform the Udyipana
on the fourteenth day in the bright half of Karttika.
7. A splendid pavilion should be erected above the TulasT plant.
It should be rendered very gorgeous by means various metals. There
shall be stumps of plantain trees.
8. Clusters and rows of lamps shall be placed in all the four
quarters, rendering it very excellent. There should be four ornamental
arched gateways rendered splendid by means of flowers and chowries.
9-10. At the doorways there should be gatekeepers made of clay
(representing) Jaya, Vijaya, Canda, Pracanda, Nanda and Sunanda, Kumuda
and Kumudiksa. They should be devoutly worshipped in the four door­
ways.
11-14. At the foot of the TulasT plant there should be the mystic
diagram named Sarvatobhadra in four colours. It should be perfect,
splendid and well-adorned. A pitcher full of gems should be placed on
it. There the devotee should worship the Lord holding the conch, discus
and iron club. He should be dressed in a yellow silken cloth and ac­
companied by Lak$mT. The person undertaking the Vrata should wor­
ship Indra and other Guardians of the Quarters in the pavilion.
The devotee should be calm and reverential in attitude. He should
fast on that day with great devotion. At night he should keep awake
with auspicious songs and instrumental music.
15. Those who devoutly sing songs at the time of the JSgarana
of the Discus-bearing Lord, become rid of masses of sins accumulated
in hundreds of previous births.
16. Then on the full-moon day, he should invite thirty excellent

1. VV 5-36 describe the procedure of Udyipana (the formal conclusion) of the

karttika Vrata.
Плу.34.17-31 191

Br&hmanas along with their wives. Or (it is enough if) one Brahmana
(is invited).
17. He should take bath early in the morning and worship the
Lord. Then he should prepare a levelled ground or altar and kindle the
sacrificial fire thereon.
18. He should perform Н ота with gingelly seeds and milk-pud-
ding along with the recitation of the Mantra ato deva etc. (/?£-Veda
1.22.16) for the propitiation of the Lord of Devas as well as the Devas
separately.
19. After concluding the remaining part of the Нота and honouring
the Brahmanas devoutly, he should give them monetary gifts in accor­
dance with his capacity.
20. Then the devotee should worship a tawny-coloured cow there
duly. Then he should give the cow with its calf to a Brahmana who
has a large family.
21. He should then duly honour his preceptor and instructor in the
Vrata along with his wife, by means of garments and ornaments. Then
he should request those Brahmanas for forgiveness.
22-24. “With your favour let the Lord of the Devas be always
pleased with me. Let the sin that has been committed by me in the
course of the last seven births be destroyed entirely by this Vrata. Let
all my desires be realized and be fruitful. Let there be devotion to
Hari. Let me have the association with good people in every birth.”
After requesting for forgiveness thus, he should propitiate those
Brahmanas and bid farewell to them.
25. О eminent sage, he should give that image along with the
cloth to the preceptor. Then the devout person undertaking the Vrata
should take food himself accompanied by friends and the preceptor.
26. The Lord woke up on the twelfth day. He joined the Suras on
the thirteenth day. He was worshipped on the fourteenth day, and so
he was delighted then. Therefore, he is to be worshipped on this Tithi.
27-28. With the permission of the preceptor, he should worship
the golden (image of the) Lord of the chiefs of Devas. A great proces­
sion should be taken on this full-moon day at Puskara.
Since after granting the boons Visnu assumed the form of a fish,
therefore what is given in charity, offered as Н ота or repeated as Japa
shall have everlasting benefit.
29-31. ^ О N&rada, this procedure is to be followed in the month
of Kfirttika.-One who performs well the Vrata of Kirttika in this manner
obtains the stipulated benefit. Those who undertake this Vrata in the
 192 SkandaPurSna

month of K&rttika are blessed ones. They are always to be honoured.

Their accomplishment is fruitful. If they are engaged in devotion to
Visnu and perform the Vratas in the month of K&rttika, all the sins in
their bodies perish instantaneously.
32. All the sins cry out like this again and again: “Where shall
we go today? This man is about to perform the K&rttika Vrata.”
33. Hence there is nothing equal to the month of K&rttika. In the
matter of burning down all the. sins it is said to be like fire.
34. One who listens to the greatness of the UdySpana rite of the
K&rttika Vrata with full faith, or who expounds it, shall attain the
S&yujya of Visnu.

NSrada said:
35. How can a person incapable of UdySpana etc. attain Siddhi
(the fruit of the Vrata)? How is a creature liberated from the miserable
worldly existence?

BrahmS said:
36. The man should with purity (in the mind and body) listen to
the efficacy of K&rttika Vrata. He shall then obtain the benefit of
UdySpana and reside in the world of Visnu.

CHAPTER THIRTYFIVE

Vaikuntha Caturdafi Vrata

BrahmS said:
1. I shall relate succinctly the greatness of the Vrata called Vaikuntha
CaturdaST.1 It has been formerly described by V&lakhilyas. Listen to it.

VSlakhilyas said:
2. On the fourteenth day in the bright half of the month of K&rttika
in Krtayuga the Lord of Vaikuntha came to V&r&gasT.

1. The episode how Vi?nu plucked out one of his eyes as a substitute for the
1000th lotus to be offered to Lord Siva on this day is indicative of the synthetic
spirit of the day. The great K&rttika Vrata so dear to Visnu is concluded by
showing how that god Vi$nu is a devotee of Siva. We are required to worship
Vifpu and Siva both on that day (vv 26-31).
IUv.35.3-16 193

3-5. When the night still remained in the fourth quarter, he took
his bath in M anikarniki (name o f a bathing place on GaAg&). Taking
a thousand golden lotuses with him, he went with great devotion to
w orship Siva accom panied by Siva.
After performing the worship of Vi$ve£a he (wanted to) worship
(Siva) with lotuses. He (counted) a thousand lotuses (to be placed on
Siva), one for one of Siva’s names. Afterwards, the actual worship was
begun by him. Siva (wanted to) test his devotion.
6. From among the lotuses, one lotus was secretly taken away by
Нага. Then Visnu began his worship. There was shortage of the lotuses
by one.
7. He looked for it here and there, but there was no lotus any­
where. He thought within him self thus for a moment, 'H ave I erred in
counting the lotuses or reciting the nam es?'
8-10. Then he thought thus: T h e re has been no mistake in recit­
ing the names. The mistake is in counting the lotuses.'
Again he thought thus: 'I resolved at the outset for a worship with
a thousand lotuses. How shall MahSdeva be worshipped when lotuses
are short by one. If I go to fetch one, I will have to break the rule of
continuous sitting. Now what should be done?' Thus Hari was worried
with that thought then.
11-13. О great sages, a way out occurred to his mind: 'G reat
sages call me Puntjarik&ksa (Lotus-eyed). My eye is similar to a lotus.
I shall offer it in the place o f the (missing lotus).' Mentally resolving
thus, he dislodged the eye with his index finger. With that Mahadeva
was worshipped by him. Then Mahe£vara became pleased and spoke
these words:

Mahideva said:
14. In all the three worlds consisting of mobile and immobile beings,
there is no one else so devoted to me like you. The entire kingdom of
the three worlds is granted to you. Be the protector o f the worlds.
15. Choose another boon whatever may be desired by you in your
mind. W elfare unto you. Certainly I shall grant it. There is no doubt
about it.
16. Those men who have recourse to my devotion but who hate
Jan&rdana are inimical to me, О Visnu. They shall certainly fall into
hell.
 194 SkandaPurSna

Vipnu said:
17. О Mahegvara, the duty of protecting the three worlds has been
assigned to me. Daityas are very haughty. They have enormous strength.
How can they be killed by me?

Siva said:
18-19. This discus Sudar&ana is capable of cutting down the great
Daityas. It is given to you by me. О Lord Visnu, accept this. Work a
havoc among Daityas with this, О Lord.

Thus he gave the discus to Hari and spoke these words:

Siva said:
20-22. In the year named Hemalamba, on the fourteenth day in the
bright half of the glorious month of KSrttika at the time of dawn, on
the Tithi pertaining to MahSdeva (i.e. the fourteenth one) in the Brahma
MuhQrta (i.e. 48 mts. before sunrise) you took your bath in Manikarnika
after coming here from Vaikuntha. Then the LiAga of Vi£ve£vara was
worshipped with a thousand lotuses. Hence it will become a favourite
of mine. It shall be famous in all the worlds as Vaikuntha CaturdaSI.
23-24. Listen, О Visnu, I shall grant you another boon. Listen to
my words: In the earlier part of the nights your worship should be
performed by persons of all castes. They shall observe fast during the
day and perform your worship in the evening. Afterwards my worship
is to be performed. Otherwise it (my worship) shall be futile.
25. For the purpose of the worship of Hari, the CaturdagT extend­
ing to the night should be taken. The devotee shall worship Siva at the
time of dawn.
26. Those men by whom Visnu is worshipped at the outset with
a thousand lotuses and then Siva is worshipped afterwards are indeed
living-liberated souls.
27-31. After taking the bath in the evening in Paficanada, the
devotee should worship BindumSdhava. He who takes his bath in Visnu-
k&ftcT shall worship Anantasena. Thereafter he shall take his bath in
RudrakfiflcT and worship Pranavela.
First the devotee should take bath in Vahnitfrtha and then worship
Nir&yana. Thereafter he should take bath in Retodaka and worship
f&d3rega.
At the outset the devotee should take bath in Yamuna and worship
IUv.35.32-43 195

VenTmSdhava. Then he should take bath in GaAgi and worship SaAgameda.

All riches and prosperity shall be under his control. О Visnu, the truth
is spoken by me.

After granting him boons thus Siva vanished. Hence both Hari and
Нага are to be worshipped with all efforts.
32. In Kaliyuga Visnu abandons the earth for (after?) ten thou­
sand years, the waters of GaAg& for half that period and the rural deities
for half of the latter.
33. On theYull-moon day in the month of K&rttika Traipura1festival
is to be celebrated. In the evening lamps must be lighted in a Siva
temple.
34. A prominent Daitya named Tripura performed a penance at
Prayiga. Pleased with his penance, Brahma granted him a great boon.
35-36. “Your death will not be at the hands of Devas, Asuras or
human beings.*' This was the boon that the Daitya got. He got into the
aerial chariot named Tripura, made by Vidvakarmh. When he harassed
the three worlds riding in it. Нага was eulogized by the Devas.
37. The slayer of enemies killed Tripura with a single arrow on
the full-moon day in the month of K&rttika. All the Devas eulogized
him.
38. On that day lamps were offered to Нага by all the Devas. By
all means, lamps should be offered for propitiating Siva.
39. One who offers a lamp with seven hundred and twenty lighted
wicks on the full-moon day, shall be liberated from all sins.
40-43. The Tripura festival is to be celebrated at dusk on the
full-moon day. Reciting this (following) Mantra, lamps should be lighted
in the temple:
“May worms, locusts, mosquitoes, trees and the living beings that
move about in water or on land, all cease to have re-birth on seeing
the lamp. Let C&nd&las become Br&hmanas.”
Therefore, the great festival of Tripura should be celebrated on the
full-moon day.
He who sees the Lord on the full-moon day in conjunction with
Krttikft constellation, shall for seven births be a Br&hmana very rich
and master of the Veda.
I. Illumination on the full-moon day of K&rttika is done to celebrate of the
killing of demon Tripura by Siva. It is called TriputT POrnimS and all important
places are illuminated with hundreds of lamps. The writer follows PQmim3nta
calendar in which a month ends with the full-moon day. The K&rttika Vrata ends
with K&ittika POrnimS.
196 SkandaPurSna

On this day if one performs the rite of Vrsotsarga (setting a bull free
to roam about freely) at night, shall go to the city of Siva.

CHAPTER THIRTYSIX

The Efficacy o f Listening to the Purina1

Brahm i said:
l-5a. The three holy Tithis (Lunar days) towards the end of the
bright half of the month of Karttika, О great Brahmanas, ending with
the full-moon day are very auspicious. They are (collectively) called
Antipu$karinT. They are destructive of all sins. He who has been taking
the holy bath throughout the month of Kirttika, shall get the full benefit
by taking bath during these three Tithis.
On the thirteenth day all the Vedas go into it and sanctify the crea­
tures. On the fourteenth day the Devas along with Yajnas sanctify the
creatures. On the full-moon day the good Tirthas are present along with
Visnu. They sanctify all the creatures, even slayers of Brahmanas or
drink-addicts (etc.).
5b-11. If anyone takes bath in hot water on the first three days
of the month of Karttika, he falls into the Raurava hell and stays there
for the period of the reign of fourteen Indras.
One who is incapable of maintaining the observances for the whole
of the month shall do so during these three days.*2 Thereby he attains
the full benefit arid rejoices in the region of Visnu.
He who does not take the holy bath etc. with Devas, Pitrs, Visnu
or the preceptor in view shall certainly go to hell.
The householder who feeds a family during these three days, shall
redeem all the Pitrs and attain the greatest region (Moksa).
He who reads the Bhagavad-GTtl during the last three days, attains
the benefit of a horse-sacrifice everyday.
He who reads the Thousand Names (of the Lord) during the last
three days, is never contaminated by sins like a leaf of lotus that is
not touched by water. Devahood has been attained by some men and
Siddhahood by some.
. 1. This chapter is an important evidence to show that this M ihltmya is an
independent work incorporated later in the Skaada Purina.
2. The importance of the observance of the last three days of this month. It
is a concession to weak and old people.
IU v.36.12-24 197

12. In heaven or on the earth, who is competent to recount the

merit of that person who listens to the sacred BMgavata text for these
three days?
13-16. By resorting to these three days some have attained the
state of Brahman. Salvation can be attained through the knowledge of
Brahman, or by dying in Pray&ga, or by resorting to these three days
in the month of K&rttika.
He who performs the worship of Hari during these three days in the
%■

month of K&rttika, does not return (to the world) even in hundreds and
crores of Kalpas.
О great Br&hmana, everything connected with these three days in
the month of K&rttika is meritorious. О sinless one, there is further
excellence in R&kS (full-moon with all the sixteen digits). The devotee
should get up early in the morning and carry out the cleansing rites,
holy ablution etc.
17. After concluding all these routine duties, he should perform the
worship of Visnu on that day in the month of K&rttika either in a garden
or within the house. He should be devoted to Vi§nu.
18-20. He should erect a pavilion there, decorated with stumps
of plantain trees, mango blossoms and tender leaves as well as sugar­
cane stems.
He should worship the Lord after embellishing him with garments
of various colours. He should worship Hari with fruits etc. including
mango bloosoms and tender leaves.
The man must remain invariably pure and listen to the greatness of
K&rttika either completely, or one chapter or at least one verse thereof.
21 -22. Everyday he should listen to the meritorious discourse at
least for a MuhOrta (48 minutes). If he is not in a position to listen to
it everyday, the man should listen to it at least during the holy month
(i.e. K&rttika) or on the holy Tithi (Lunar day of Caturda&T). By the
power of the merit thereof the man shall be liberated from sins.
23. The man conversant with Pur&nas should be an expert, clean,
calm and devoid of malice.1 He should be a good man, kind-hearted,
intelligent and fluent in speech. He should expound the meritorious
story.
24. When the expounder of the Pur&nas has occupied the seat of
Vy&sa (i.e. the pulpit), he should not bow down to anyone till the
portion for the day or session is completed.
1. The eligibility of the propounder of the Pur&ga and the norms to be observed
while hearing the Puripa.
198 SkandaPurSna

25. This learned expounder should not deliver his speech in a

place infested with bad characters, &Gdras or beasts of prey, or in a
gambling house.
26. The listeners should be endued with faith and devotion. They
should not be interested in other affairs (at that time). They should be
pure, clever and reticent in speech. Then they shall attain merit.
27. Those vile and base men who listen to the meritorious story
without any faith shall meet with misery in every birth. They will
never get the benefit of the merit.
28. The devotee should honour the Paurinika (expounder of
Purinas) devoutly with sweet scents, garlands, clothes, ornaments and
cash presents.
29. Those who listen to the story with devotion shall never be­
come sinners or impoverished.
30. If men go elsewhere while the discourse is going on, their
wives and riches will perish in the midst of their enjoyment of plea­
sure.
31. If any man in the audience is seated on a high pedestal and
is not humble, he shall be reborn as a poisonous tree. If anyone (from
the audience) goes to sleep, he shall be reborn as a python in a forest.
32. Even as the discourse is going on, if people make noise and
disturb everyone, they will suffer the tortures of hells for a crore years
(ten million years) and are reborn as rural pigs.
33. Those men who expound the Paurinic story of great excel­
lence stay in the region of BrahmS for more than a hundred crores of
Kalpas.
34-35. Those men who give the expounder of the Purinas a blan­
ket, a deer skin, clothes, plank or a raised platform for sitting, those
men who give him clothes to wear or ornaments etc. shall reside in
the abode of Brahma.
36. If the expounder is satisfied, all the Deities are satisfied.
Hence a man endowed with devotion and faith should please him devo­
utly. He will fully enjoy the fruit of his merit undoubtedly.
37. By listening to the Purinas once a man obtains that benefit
which is derived from all the Yajfias and all the charitable gifts.
38. In Kaliyuga there is no greater and more specialised holy rite
than listening to a Purina; there is no greater path of salvation than
listening to a Purina. There is nothing greater than the glorification
of the name of Vi$nu.
39. He who listens to or expounds this greatness of Kirttika Vrata
 n.iv.36.40-52 199

shall obtain the benefit of a visit to Badarf, the chief among the Tirthas.
40-41. It dispels all ailments. It is the cause of the destruction
of all sins. It is auspicious. If a person is engaged in carnally approach­
ing forbidden women or in selling a daughter or a sister, listening to
this Purina portion simultaneously liberates both.
42. After listening to this greatness the devotee should worship
the expounder with presents of cows, plots of grounds, gold and gar­
ments, because he is on a par with Visnu.
43. A book of ethics or Dharma&stra, Purina, Vedavidyi etc.
. should be presented to the expounder by a person having a desire for
merit. The donors of Purinavidyi enjoy infinite benefit.
44. He who reads this with devotion, listens to it and retains it
in his mind is liberated from all sins. He goes to the world of Visnu.
45. This should not be divulged to anyone who has no faith or
who has a vicious mind.
46. If a person does not worship and revere his preceptor who has
expounded Dharma, he suffers tortures in Narakas and then meets with
misery in the next birth.
47-48a. He should worship the preceptor with the greatest rever­
ence without turning his attention to anything else. So one shall de­
voutly revere the preceptor who gives him knowledge of truth.
О sinless one, only a small portion of the MSh&tmya has been spoken
to you by me. It cannot be explained completely even in hundreds of
years.
48b-49. Formerly, Siva spoke this to PftrvatT on the summit of
Kailisa, narrating the greatness of K&rttika for a hundred years. Still
it did not come to a close. Incapable of doing it, he desisted from it.
50. A person who seeks a son, a person who seeks wealth, one
who seeks kingdom—all these shall attain their respective objectives.
Why should much be said? One who seeks salvation shall attain sal­
vation.

SQta said:
51. NSrada who had been addressed thus by BrahmS, became filled
with love and devotion. The sage who moves about at will (in a care­
free manner) bowed down frequently to him and went away.
52. It was spoken by SaAkara to his son with a desire for welfare.
On hearing those words of his father, the Six-faced Lord became highly
delighted. ~
200 SkandaPurSna

53. The greatness of K&rttika was recounted to Satyabh&m& by

Krsna. Delighted thereby, Saty& performed the Vrata.
54. After hearing about the greatness from V&lakhilyas, the sages
became devoted to the Vrata of K&rttika. Hence this K&rttika Vrata
is a great favourite.
55. After learning all the scriptures, this has been taken out like
the essence from milk (i.e. butter). There is no other scripture which
is auspicious and conducive to the pleasure of Visnu.

Vyksa said:
56. After saying thus to all those sages, SQta, the most excellent
one among those conversant with Dharma, stopped (his narration). Then
they revered him.
57. Those great sages went back to their hermitages with great
delight. They performed the auspicious Vrata in the manner SQta had
instructed them.
58. Those who perform K&rttika Vrata according to this proce­
dure, shall become liberated from all sins. They shall go to the world
of Visnu.
• •

:: End o f KSrttikam£sa-M&hatmya ::
 s e c t io n V: m a r g a SIr s a -m a h a t m y a

CHAPTER ONE

Fruit o f the Holy Bath in the Month o f MargafTrsa

(Obtained by Gopfs)

Obeisance to i f f Ganefa *

Here begins (the narration of) the greatness of the month of Margatfr^a.1

Suta said:
1. I salute MSdhava, Krsna, who is the son of DevakT, the cause
of delight to all the worlds, and the bestower of worldly pleasures and
salvation and who is fond of his devotees.
2. After bowing down to his progenitor (Visnu), the consort of
Rami, the Lord of Devas, who was comfortably seated in Svetadvlpa,12
the Four-faced Lord (god Brahma) asked him thus:

BrahmS said:
3. О Hr$Tke$a, the creator of the universe, О Lord of Devas, lis­
tening to whose glorification is meritorious, О omniscient lord of all,
tell me what is being asked (presently).
4. Formerly this was declared by you: “Among the months, I am
MSrga&rsa.” I wish to know succinctly the greatness of that month.
5-6. Who is the Lord (Presiding Deity) of that month? What is
to be given as gift? How is the holy bath to be performed? What is
its procedure? What should be done by men on that occasion? О Lord

1. As noted in KM (K&rttika-M&sa-MflMUmya, Ch. 1, Ftn. 1), M irgaflrja is

Vi$nu's favourite month. But unlike KM this M&h&tmya deals with the various
details of Vi^nu-worship ( vide the titles of the chapters of the MBrgafTr^a-M&h&tmya).
the stoiy element being practically absent.
2. svetadvlfikA mythical island in the Milky Ocean to the north of the world.
It is the resting place of Mahi-Vifnu. (Mbh, S in ti 335.8-12, 336. 27-59).
 202 SkandaPurSna

of Ram&, what should be eaten? What should be spoken? What are the
rites to be performed by way of worship, meditation. Mantras etc.?
Speak everything to me, О Acyuta.

SrT BhagavSn said:

7-8. Well-asked by you, О Brahma, the benefactor of all the worlds.
When the holy rite of MSrgailrsa is performed every other rite (may
be deemed as) performed including Istkpurta etc. (i.e. sacrifices, works
of public utility like building of rest houses, digging of wells and tanks).
0 son, if any holy rite is performed in MSrgaftrsa, one gets that merit
which is obtained by ablutions in all the TTrthas, and by performance
of all Yajftas.
9. By listening to the greatness (of MSrgaglrsa), О son, that bene­
fit is obtained which a man obtains by the gift of TulSpurusa1 etc.
10-11. I have never been won over by men by means of Yajfias,
study of the Vedas", charitable gifts etc., by taking bath into all the
TTrthas, by renunciation or by means of Yoga (practice). In other months
1 am not as easily won over as in the month of Marga£Trsa by holy bath,
charitable gifts, worship, meditation, vow of silence, Japa and other
things. (Hereby) a secret has been revealed.
12. Thinking that it is the means of attaining me, Devas have
created other Dharmas etc. and thus (the efficacy of) M2rga£Trsaka has
been rendered a well-guarded secret by Devas, the residents of heaven.
13. M&rga£irsa is the month that is conducive to attain me. Holy
rites should necessarily be performed in it by those people of merito­
rious deeds who are devoted to me.
14. Those men in the region (land) of Bh&rata who do not perform
holy rites in MUrga&rsa should be known as sinners. They are deluded
by Kali Age.
15. О dear one, in the month of Mfigha, when the Sun is in Capricorn,
one gets that benefit which a man obtains in the eight months.
16. In the month of Vai&kha hundred times the merit of MSgha
is obtained. Thousand times that merit is obtained when the Sun is in
Libra.
17. A crore times that merit is obtained when the Sun is in Scorpio.
Hence M&rga$Tr$a is superior (to all). So I always love it.
18. If a man gets up early in the morning and duly performs the

1. TuUpuru$a:Weighing of a person (donor) against gold or precious metals etc.

and distributing them to Brlhmaipas as D ins. For the procedure see MtP, Ch. 274.
П. к /. 19—П. уЛ 2 203

holy bath according'to injunctions, О my son, I am delighted with him

and I give him even my own self.
19. In this regard, they cite the following anecdote. Listen to it,
О son. Nanda,1the cowherd, was a noble soul who became very famous
on the earth.
20. In his colony named Gokula there were thousands of cowherd
lasses. О sinless one, their mind became attached to my form formerly.
21. I gave them the idea of taking holy bath in the month of
Mflrgadlrsa. Thereupon, holy bath was duly undertaken by them in the
morning.
22. Worship was performed. Havisya1rice was consumed by them
and they bowed down. When this procedure was followed I became
delighted.
23. Verily a boon was granted to them by me as I was delighted.
My own self was granted to them by me. Hence (the rites in) M&rga&Trsa
should be performed by men in accordance with the injunctions.

CHAPTER TWO
*
The Application o f Tripuntfra*

Brahma said:
1. It has been said by you that MirgalTrsa (rite) duly performed
in accordance with the prescribed procedure is conducive to attaining
you. О Lord of Devas, what is the procedure therein? О Ke$ava, tell
me everything.

$rf Bhagavin said:

2. The devotee should get up towards the close of the night and
duly perform the daily routine of duties such as rinsing the mouth,123

1. The cowherd chief who protected К ода in his childhood. Kf$na’s childhood
sports and pranks described in PhP X, Part i, took place at Nanda's place.
2. Havi$ya.Worthy of being oblated in a sacrifice ten materials such as rice,
clarified butter etc. are enlisted as such (vide HP НЛ. p. 681).
3. ТприрфъЛх is a mark on the forehead. Among Saivitei, it consists of three
horizontal parallel lines of sacred ash on the forehead. Their procedure is given in
HD II,i,673*74uAs prescribed in the next chapter, vv 2-13, Vaijnavas use GopTcandana,
clay from roots of TulasT or Haricandana, for a vertical three-lined mark on the
forehead—the whole procedure is described in this chapter.
204 SkandaPurSna *

teeth etc. He should then bow down to his preceptor and remember me
without any slackness (with concentration).
3-8. He should restrain his speech and remain pure. Then he should
glorify me devoutly by reciting my Thousand Names1 (called Visnu-
sahasranSma). He should go out of the village to discharge faeces and
urine duly. After cleansing the parts in the manner stipulated, he should
perform the rite of Acamana (sipping the water). Cleansing his teeth
he should duly take his bath. Then he should take some clay from the
foot of a TulasT plant along with a few of its leaves. While plucking
the leaves he should utter the MQlamantra— oih палю narayan&ya (i.e.
Oih. Obeisance to NSrSyana) or the GiyatrT Mantra (RV III.62.10), О
highly intelligent one. He should apply the clay all over his body reciting
the Mantra and then take bath in water. He should recite the Aghamarsana
Mantra (RV X.190). It is laid down that while taking bath, the devotee
may take water and pour it over his body or he may immerse himself
under water.
The learned devotee conversant with the Mantras should con­
vert the (ordinary) water into a TTrtha by the following Mantra. “Oih.
Obeisance to NarSyana” is cited as the MOla Mantra. With great purity
he should at the outset perform the rite of Acamana and then take up
Darbha grass in his hand. All round him the clever person should make
a square with sides of four Hastas each and then invoke GaAga by
means of these Mantras.
9. “O J&inavl, you are bom of the feet of Visnu. You are a VaisnavT
(devotee of Visnu). Visnu is your deity. Save us from the sins commit­
ted from birth till death.
10. Vfiyu (Wind-god) has said that there are thirty-five million
Tfrthas in the firmament, earth and heaven. О JahnavT, all these are
present in you.
11. Your names among the Devas are NandinI, NalinT, Dak$aputn
and Vihagfi. For Yogins you are Vi£vag&.
12. You are Vidyddhaff, SuprasannS, Loka-prasddml, Ksemfi, J&hnavT,
Santa and Sfintiprad&yinT.”
13. At the time of bath he should recite all these names always.
GaAgfi that flows in three streams will always be present there.
14. The Mantras shall be repeated seven times. Joining the palms
together and placing them over the head he should take three, four, five

I. Vifflusahasnn&na: For the list of 1000 names o f Vi?nu and its meritoriousness
see Mbh, Anufisana, Ch. 149.
II.v.2.15-25 205

or seven plunges and bathe. Similarly after reciting the following Mantra
he should take bath with clay in accordance with the injunctions.
15. “O Vasundhara, traversed by horses, traversed by chariots
and measured by Visnu1, О clay, dispel my sin; dispel the misdeeds
(done by me).
16. You were lifted up by the hundred-armed Krsna (in the form
of a Boar); obeisance to you, the source of origin of all living beings,
О pious one.*'
17. Thus he should take bath and thereafter perform the Acamana
rite in accordance with the injunctions. He shall then come out of the
water and wear white clothes on the bank.
18. After the Acamana rite he should offer libations to Devas,
Pitrs and Sages. After squeezing out the water from the wet clothes,
he should perform the Acamana rite and put on washed garments.
19. О excellent Brahmana, he should take beautiful pure clay
and charge it with the Mantras. Then the Vaisnava should apply ver­
tical sacred marks on the forehead and other parts of the body in the
proper order and number carefully.
20. О Brahmana, a Brahmana should always have twelve Pundras.123
О son, Ksatriyas should have four. It is prescribed (in Smrtis) that
Vai$yas should have two Pundras. It is laid down that women and
$Gdras should have only one Pundra.
21. The following are the parts of the body where a Brahmana
should have his twelve sacred marks: forehead, belly, chest, hump of
the neck, arms, ears, back, right side and lower part of the spine, and
head, О sinless one.
22. A Ksatriya should have the sacred marks on his forehead,
chest and the arms; a Vai€ya on his forehead and chest and a £odra
and women should wear the sacred mark on the forehead.
23-25. He shall have Ny&ss? rite as follows: Ke£ava on the fore­
head, N&r&yana is to be meditated on the belly, MSdhava on the chest,

1. This refers to Vi$nu*s VSmana incarnation when he measured (covered) the

whole earth in one step. (Mbh, Sabhi, 38.29)
2. VV 20-22 prescribe the caste-wise numbering of Pundra-marks and the parts
of the body to be so mariced.
3. N yisa is the mental assignment of the various parts of the body to one's
deities. VV23-29 prescribe the caste-wise N yisa procedure. Pundra is to be marked
along with the N yisa.
It should № noted that there must be some gap in the Ordhva-Pundra-mark for
applying TilaSca therein (vide vv 30-35).
206 Skanda Purinam

Govinda on the hump of the neck, Visnu on the right side of the belly,
MadhusQdana on the right arm, Trivikrama at the root of the ears.
V&mana on the left side, £rldhara on the left arm, HrsTkega on the ear,
Padman&bha on the back and Dimodara on the lower spine.
26-29. With the water for washing, VSsudeva should be installed
on the head. This is to be done by a Brihmana.
Know what is to be done by a Ksatriya. He should meditate on
Kegava on his forehead and on MSdhava in the chest. О dear one, he
should remember (for Ny&sa) MadhusQdana on both the arms. The procedure
for a Ksatriya has been spoken.
Listen to the duty of a Vaigya. He should meditate on Kegava on
the forehead and on MSdhava on the chest.
Women and $udras should remember Kegava on the forehead.
The devotee should apply the Pundra marks in accordance with this
procedure for propitiating me.
30. A dark-coloured Tiiaka is said to be conducive to peace; a
red one is the cause of winning over others. They say that a yellow one
is conducive to prosperity and glory. A white one brings about salva­
tion and is auspicious.
31. Those fortunate persons who are exclusively attached to Visnu
(or the followers of P&ficariltra sect) and are engaged in the welfare of
all the worlds should make their Pundra in the shape of the foot of Hari
with a gap in the middle.
32. It must leave a hole (blank space) in the middle. Indeed this
is the abode of hari. Above, it is straight and gentle. It is subtle, very
charming, with well-defined sides.
33. He is a base Br&hmana who makes (applies) the Pundra mark
devoid of any gap (in the middle). For he drives me away along with
LaksmT who reside there (in the gap of the Pundra mark).
34. The base Brihmanas who make the vertical Pundra mark with-
out gap within, really place (the imprint of the) the foot of a dog on
their foreheads. There is no doubt about this.
35. Hence, for the achievement of Silokya with Hari (residence
in Hari’s world) a BrShmana should always have a Pundra with a gap
in the middle. The Pundra mark with a big gap within is very auspi­
cious.
и.V.3,1-9 207

CHAPTER THREE

Imprinting Marks o f Conch etc.

Brahm i said:
1. Explain to me, О Kegava, how many varieties of Pundra marks
are there. I have great curiosity to hear about Pundras.

SrT Bhagavin said:

2-4. Listen, О son, I shall recount.1Pundras are proclaimed to be
of three varieties: that marked with the clay from the root of a TulasT
plant, that with Goplcandana (yellow-coloured clay from Dv&rak&) and
that with Haricandana (yellow sandal). These Pundras have to be marked
by wise devotees.
If a devout man takes the clay from the root of a TulasT plant (a
favourite) of £rikrsna and makes the vertical Pundras, Hari becomes
pleased with it.
1 shall now speak to you the greatness of Goplcandana.
5. If a man takes up in his hand the clay that comes from Dv&raka
and applies it on his forehead as a vertical Pundra, the value of his holy
rites shall enhance crore-fold.
6. If he fails to perform holy rites with prescribed procedure or
if the Mantras are not uttered, or if he has no faith in it or the rites
are not performed in time, he can still always attain the benefit of the
holy rites, provided he applies Goplcandana on his forehead.
7-8. If a Br&hmana wears everyday a fine sacred mark of Pundra
on his forehead with Goplcandana always, whether it is night or day,
he attains that benefit which one obtains (by bathing) at Kurujahgala12
during a solar eclipse or at Prayaga during Magha. More than that, he
dwells in my house like a Deva.
О Four-faced One, accompanied by £ri I always stay in the form of
the Slayer of Kaihsa in that house in which there is Goplcandana,
provided the man (the house-owner) devoutly applies it on his forehead.
9. If a man always wears on his forehead the clay which origi­
nates from Dv&raka, the clay that is very sacred and a dispeller of ail
1. VV 2-13 describe the materials used for Pundra marks and the efficacy of
each material.
2. Kuruj&Ajkla:A forest-country situated in Sirhind NW of Hastinfipura. At the
time of Mbh Hastin&pura was its capital (Mbh, Adi 94.49 also 108.1-16).
208 SkandaPurSna
в

the sins of Kali, and is inspired by my Mantra, Yama shall not see him
even if he is full of sins.
10. Dear son, even if one happens to be a slayer of cows and
children or even of Br&hmanas, he goes to the world that belongs to
me, the Lord of Kamali, if at the time of death he has GopTcandana
(marks) on his forehead, arms, chest and head.
11. Evil spirits do not harass (him) nor groups of R&ksasas, Yaksas,
Pi&icas, serpents and leaders of ghosts and goblins inflict pains, О dear
son, on that person on whose forehead there is GopTcandana mark. By
my power he is not affected by them.
12. If the vertical Pundra, straight and gentle, is visible in the
forehead of any person, he is undoubtedly a pure soul. Even if he is a
CandSla, he is worthy of being honoured.
13. A sinful person devoid of purity may have performed holy
rites without taking bath. But, should he have contact with GopTcandana,
he becomes sanctified instantaneously.
14. A man may be unclean. He may be guilty of misconduct. He
may have committed many great sins. But if he is marked with the
vertical Ordhvapundra1 mark, he shall always be pure and clean.
15. For the purpose of pleasing me, or for the sake of auspicious­
ness or for protecting himself, О Four-faced One, my devotee should
always have Ordhvapundra that is destructive of worldly existence, at
the time of my worship or Нота, whether it is performed in the evening
or in the morning. He should have purity and concentration of mind.
16. If a man having the vertical Pundra mark dies anywhere, he
shall go to my world riding in an aerical chariot. Even if he is a
C&nd&la, he is honoured in my world.
17. When a man having the Ordhvapundra mark takes the food
offered by any person, I redeem twenty generations of that person from
hell.
18. О highly fortunate one, a person who looks into a mirror or
into water and carefully applies the Ordhvapundra mark, attains the greatest
goal.
19. (The benefit accruing from the application of GopTcandana
with different fingers.) The ring finger is said to be the bestower of
peace. The middle finger shall be conducive to longevity. The thumb
is said to be the bestower of nourishment. The index finger yields
salvation.

I . VV 14-22 describe importance of Ordtiva-Рипфа marie.

П.v.3.20-31 209

20. If a person gives a piece of GopTcandana to a Vai$nava, one

hundred and eight generations of his family are redeemed thereby.
21. Yajfia, charitable gift, penance, Н ота, study of the Vedas,
water libations to the manes—all these become fruitless, if performed
without the vertical Pundra mark.
9 9

22. If the body of a man is devoid of Urdhvapundra, I shall never

see that face as it is like a cremation ground.
23. One should necessarily apply the Urdhvapundra mark . Be­
sides it, he should have the imprints of (incarnations of Visnu such as)
fish, tortoise etc. for the sake of winning the favour of Visnu. It is
highly pleasing to MahSvisnu.1
24-25. If at the time of Kali Age a man takes the clay originating
from my city (Dvaraki) and makes imprints of fish and tortoise (on his
own person), know, О most excellent one among Devas, that I have
entered his body. There is no difference between him and me. This
must be done by one who wishes for welfare.
26. If the symbols of my incarnations are visible on a man’s
body, he should not be deemed a man. Certainly he (his body) is my
body.
27. The sin of that embodied soul* becomes a meritorious deed in
Kali Age, on whose body my weapons are seen drawn.
28. He who is marked by both the symbols, i.e. the symbol of fish
and that of tortoise, has my splendour infused into his body.
29. He by whom the conch, the lotus, the iron club, the discus,
the fish and the tortoise—all these are marked on the body, increases
(his) merits and destroys the sins acquired in the course of hundreds
of births.
30. What (harm) can Yama do to that person whose body is always
marked with N&r&yana*s weapons, even if he has committed crores of
sins?
31. If the symbol of the conch is imprinted on the right arm every­
day, he attains that benefit which is obtained by one who resides in
the holy place £aAkhoddh&ra12 in the course of a crore of births. He
attains the benefit that has been mentioned.

1. The devotee should identify his person with that of the Lord. Hence imprints
(with GopTcandana etc.) of Vi?nu*s weapons, incarnations etc. are recommended in
vv 23-66. The special importance of Sudariana (discus) print is given in vv 55-
61. ^
2. The island Bati (Byet) on the extremity of the gulf of Cutch in Gujarat.
Vifnu is said to have destroyed demon Saftkhftsura here. (De 177)
210 SkandaPurSnaЯ

32. If the symbol of the lotus is imprinted above that of the conch,
one attains crore times the benefit that has been proclaimed for vis­
iting the Lotus-eyed Lord at Puskara.
33. Gadgdhara (Vi$nu) grants everyday the merit of (visiting the
sacred place) Gaya, to that person on whose left arm the (form of the)
iron club is seen imprinted in Kali Age.
34. If the (symbols of) iron club and the discus are imprinted, the
benefit is the same as that which is mentioned for visiting the LiAga
near Cakrasvamin in Anandapura (Vadnagar in North Gujarat).
33. If the body of anyone is marked with my weapons with
GopTcandana clay, what will he do by going to Prayaga and other TirthaS?
36. Whenever a body marked with the conch etc. is seen, I get
delighted and I burn his sins.
37. If the imprints of the conch, discus, iron-club and lotus are
present on anyone's body every day and night, he is identical with me.
38. In Kali Age, if anyone imprints himself with the weapons of
N&r&yana and then performs any meritorious deed, it becomes equal to
Meru; there is no doubt about it.
39. If anyone is marked with the weapon £ankha, О son, and he
performs a &r&ddha, what is offered to the Pitrs has everlating benefit.
Even if the $r&ddha is deficient in its procedure, it becomes perfect
and complete.
40. Just as fire bums wood on being strongly impelled by the
wind, so also on seeing sins my weapons burn them.
41-42. Especially in Kali Age, he who wears a gold or silver seal
inscribed with my name of eight syllables ( viz. oifi nSriyanSya namah)
and with conch and my other weapons, should be known as one equal
to (my ideal devotee) PrahlSda. Otherwise, he is not dear unto me.
43-44. A Br&hmana who has the seal of Nardyana, whose body is
marked with conch etc., who has a garland made of Dhltrl fruits or
TulasI twigs, who (has recited) the twelve-syllabled mantra and on
whose body the weapons have been imprinted is equal to me. He is a
Vai$nava.
45. If a BrShmana whose body is imprinted with the conch takes
food in any person's house, О my son, I too eat his food along with (his)
Pitrs.
46. If on seeing a person marked with Krona's weapons one does
not honour him, his merit acquired in the course of twelve years will
go over to Btykaleya (descendant of demon Bft$kala).
47. If a person marked with Kf$na’s weapons dies in a cremation
П, V.3.4S-61 211

ground, О bestower of honour, his goal is the same as is proclaimed

for one who dies in Pray&ga.
48. In Kali Age, if anyone's body is always embellished with my
weapons, the Devas including V&sava resort to him.
49. If a man is marked with my weapons and performs my wor­
ship, I always dispel his thousands of offences.
50. If a man makes a wooden seal well-marked with my weapons
and puts imprints thereof on his body, there is no other Vaisnava who
is equal to him.
51. If a man has in his hand a metal seal marked with the eight-
syllabled name (Mantra) along with (the imprints of) conch, lotus, etc.,
he is worshipped by Suras and Asuras.
52-53. The seal of NSr&yana was formerly worn in his hand by
Prahlida, (it was also worn) by Vibhl$ana, Bali, Dhruva, £uka, M&ndhStr,
Ambarisa and by MSrkandeya and other Brdhmanas. О bestower of
honour, after making their bodies imprinted by the conch and other
weapons they have propitiated me and the great desired reward has
been obtained by them.
54. I stay in that body of a person which is imprinted with GopT-
candana-clay and is marked with conch, discus, lotus, etc.
55-59. The intelligent devotee should get a discus made of gold,
silver, copper, bell metal or iron and wear it. It must have twelve
spokes and six angles. It must be embellished with three folds. The
clever devotee should make the Sudar£ana discus like this. The conch,
the discus and the iron-club are to be worn like the sacred thread
always, particularly by Brihmanas and still more particularly by
Vai$navas.
As is the sacred thread or the tuft, so is the discus along with the
imprints. (Everything done by) a Br&hmana devoid of the discus and
the imprints shall be futile.
The Vedas ever declare that the body marked with my discus is
sanctified. Havya and Kavya should be offered to one who is marked
with the discus. The coat of mail marked with my discus cannot be
broken or pierced by Devas or D&navas. He is invisible to all living
beings, enemies and RSk$asas too.
60. If the coat of mail (or amulet) marked with my discus is
present on anyone's body, no inauspicious thing will occur to him or
to his house, sons and others.
61. Those who know the Vedas know that a Br&hmapa should
wear SudaiSana on his right arm and the conch on the left arm.
212 Skand* P urina

62-66. The different weapons shall be separately consecrated with

their respective Mantras and installed; the iron club is to be worn
(imprinted) on the forehead; the bow and the arrows on the head; the
Nandaka (sword) in the middle of the chest; the conch and the discus
on the two arms. One should always wear the discus etc. After wear­
ing them the excellent Br&hmana shall say thus: “Whatever sons, friends,
wife, etc. I possess is dedicated to the satisfaction of Visnu along with
my body." Thereafter he should live the whole of his life sincerely
doing the duties of his own (caste and stage). He will always obtain
his desired things through my unswerving devotion.
67. One should look at the sun after seeing faces of base men
who censure a person on seeing him marked with the conch and discus.
He must also utter the name of SrTkrsna.
• • « Otherwise he does not become
pure.

CHAPTER FOUR

Worshipping the Conch

Brahm i said:
1. If one marks oneself with red hot discus and gets initiated, О
Ke£ava, tell me, of what benefit are garlands of seeds of lotus and of
Tulasf twigs.

£rt Bhagav&n said:

2. The Br&hmana who wears the garland of TulasT twigs undoubt­
edly attains me, even if he is unclean and devoid of good conduct.1
3. The man on whose body the garland made of Dh&trT fruits or
TulasT twigs is visible is indeed a Bhigavata (devotee of the Lord).
4. He who wears the garland of TulasT leaves particularly the
ones taken off from me (i.e. my idol), is worthy of being bowed to even
by the heaven-dwellers.
5. The garland made of TulasT leaves or of Dh&trT fruits grants
salvation even to sinners. All the more so in the case of my devotees
who serve me.
6. He who wears the garland of TulasT leaves (worn by me) attains

1. VV 2-16 describe the efficacy of wearing garlands of TulasT and Dhfttrf.

 r. v.4.7-20 213

the merit of ten horse-sacrifices for every leaf (of it).

7. If a man wears a garland of TulasI twigs, О dear one, 1 grant •
him the merit arising from (visit to the holy town) Dvoraks everyday.
8. After dedicating it to me with devotion, if a man wears a
garland of TulasT twigs devoutly, he has no sin at all.
9. I am always pleased with him who wears a garland of TulasI
twigs. He is (as dear to me) as (my) excellent vital air. It is not nec­
essary that he should perform any expiatory rite. There is nothing unclean
or polluted in his body.
10. He in whose body TulasI twigs form ornaments for the head,
arms and hands, is dear to me.
11. One should do meritorious acts after adorning oneself with a
garland of TulasI twigs. The auspicious rites of Manes and Devas (per­
formed by him) shall have crores of times the benefit.
12. On seeing a garland of TulasI twigs, the messengers of Yama
disappear from far like a leaf shaken off by wind.
13. In Kali Yuga, sin does not contaminate that house where a
TulasI twig or leaf, whether dry or green, is present.
14. If anyone, embellished with a garland of TulasI twigs, moves
about on the earth, he will not see bad dreams or ill omens or any
danger from enemies.
15. If rationalists or heretics with sinful intentions refuse to wear
a garland (of TulasI), they will never return from hell. They will be
burnt by the fire of my anger.
16. Hence a garland made of TulasI twigs, seeds of lotus or Dhatri
fruits should be worn carefully and devoutly. It bestows excellent merit.
17. Hence a devotee should have the Ordhvapundra, and the im­
prints of conch etc. With Darbha grass in his hands he should remem­
ber me and perform Sandhyi prayers etc. at the root of a TulasI plant.
18. A devotee who has concluded the Sandhya prayers etc., should
worship me thereafter. If the preceptor is present there, he should first
go to him and bow down to him.
19. After giving him something as present, he should joyfully
prostrate himself before him. After performing the Acamana rite, he
should enter the pavilion of worship.
20. After occupying a beautiful seat with deerskin or Ku£a grass
spread over it, he should sit properly in the posture of “Lotus”.1 He
should perform the rite of BhUtaiuddhi (purification of the elements).
1. VV 20 ff describe the procedure of Vifnu-worship which is strongly influ­
enced by Agamas.
214 SkandaPuritoa

21. Reciting the Mantra and subduing the sense-organs, he should

perform three Pran&y&mas (holding the breath) facing the North. By
means of the sun of perfect knowledge he should cause the excellent
lotus of the heart to bloom.
22. On the pericarp (of that lotus) he should fix the Sun, the
Moon and Fire. The devotee of Visnu should conceive the three in that
which consists of three (petals). Above them he should place a ped­
estal studded with different kinds of jewels.
23. On it he should fix the lotus of eight petals each representing
the eight AiSvaryas1(super-human excellences) of the Lord. The Lotus
consists of the (eight) syllables of the Mantra ( о т na mo na rS ya nS
ya). The lotus is soft, glossy and has the splendour of the morning sun.
24-28. Then he should meditate on me, the Lord (comfortably)
seated thereon, having four arms, holding the great lotus, conch, discus
and iron club. The Lord resembles a crore of moons. His eyes are as
large as the petals of a lotus. He is characterized by all good features
(or symbols on the body). £rlvatsa and Kaustubha shine on his chest.
He is dressed in yellow robes. He is endowed with wonderful orna­
ments. He is embellished with divine decorative things. His body is
smeared with divine sandal-paste. He appears splendid with divine
flowers. He is adorned with garlands of tender leaves of TulasT and of
sylvan flowers. He shines with the splendour resembling that of a crore
of rising suns. His body is embraced by the divine Goddess §ri who has
all good characteristics. He is auspicious. After meditating thus, he
should recite the Mantra with great concentration and purity.
29-32. He should repeat the Mantra a thousand or hundred times,
according to his capacity. After doing the worship mentally, he should
do it in accordance with the injunctions.
As the convention12 requires, he should place the conch in front of
me. The vessel filled with scented water, DQrvd sprouts and flowers
should be pladed by the preceptors to the right of sandalpaste and
flowers. The waterpot should be placed on the left side. It should be
sanctified with a cloth and be well-scented, ^he bell should be placed
in front of me and the lamps be placed in the (different) directions. The

1. The siddhis in Yoga&stra such as apuni, Jaghimi etc. are named here
atfvaryas. MW 234C gives another list of such supreme powers such as of vision,
audition, cogitation, discrimination, omniscience and active powers like swiftness
of thought, power of assuming forms at will, faculty of expatiation.
2, VV 29-38 give the details of different Upaciras in Visnu worship followed
by SyMsa (vv 39-40) and the worship of the conch PUIcajanya (vv 41-46).
n.v.4.33-47 215

other materials too should be placed in their proper positions.

33. Four vessels should be placed in front of me for keeping Arghya,
PSdya, AcamanTya and Madhuparka.
34. О Four-faced One, white mustard, raw rice grains, flowers,
Ku£a grass, gingelly seeds, sandalpaste, fruits and barley grains should
be kept in the vessel for Arghya.
35. For my satisfaction, the preceptor should place Durva grass,
VisnupadT (GaAgS water), Syama and lotus in the vessel for PSdya, О
son.
36. In the vessel for AcamanTya he should, with great faith, place,
О son, KaAkoIa, clove and nutmeg.
37. The worshipper should, with great faith, place cow’s milk,
curds, honey, ghee and sugar-candy in the vessel for Madhuparka.
38. When the above-mentioned articles are not available, an expert
in the procedure of worship should always place leaves and flowers
with the idea that they are the articles required (in the procedure).
39. Thereafter, he should perform the NySsa of the hand as well
as that of the limbs. He should, in accordance with the convention,
perform the Nyasa rite on five or six limbs.
40. 1 should be remembered. The devotee should consider him­
self on a par with me. At the beginning of the worship, О Four-faced
One. the man should recite the auspicious Mantras.
41. Then he should worship PShcajanya, my favourite conch. О
dear one, by worshipping it he causes great delight unto me. During the
worship of the £aftkha, О dear one, he should recite the following man­
tras:
42. “O Pificajanya, formerly you were born of the ocean. You
have been held by Vi$nu in his hand. You have been made by all the
Devas. Obeisance to you.
43. On account of your sound, clouds and Suras and Asuras be­
come afraid. Obeisance to you, О Piflcajanya of the bright lustre of ten
thousand moons.
44. The foetuses of the womenfolk of demons perish in thousands
in the nether worlds, О Pificajanya. Obeisance to you.”
45. Merely at the sight of the conch sins perish like mist disap­
pearing at sunrise. All the more so when it is touched.
46. If the Vai$nava devotee bows to and holds in his hand the
conch and bathes me repeating these Mantras devoutly, his merit is
infinite. ^
47. Thereafter he should anoint the idol with well-perfumed oil
216 SkandaPurSna

and rubbing and cleansing etc. should be done by means of sandalpaste

and musk.
48. I should be bathed with the perfumed water of great holiness
along with mantras. Then, О dear one, he should offer Arghya, PSdya,
AcamanTyaka and Madhuparka. Thereafter, he should offer all the requisite
services.
49-50. The PTtha (Pedestal) should be adorned with divine gar­
ments and ornaments in accordance with the injunctions. Then he should
worship the pedestal with flowers.
After placing the Lord there, garments, ornaments, scents etc. should
be devotedly offered to me. Then he should duly offer Naivedya of
various kinds along with milk-pudding and sweet pie. It should be offered
devoutly along with camphor and betel leaves.
51 -52. He should then earnestly offer fragrant flowers with devo­
tion. Incense with ten substances and lamps with eight charming ancillaries
should be offered. He should then circumambulate and bow down. Then
with great respect he should eulogize with hymns. After hying down
the Lord in the cot, he should offer the auspicious Arghya.

CHAPTER FIVE

The Fruit o f Conch Worship

BrahmS said:
1. О Acyuta, (he unconquered one, tell me what fruit is obtained
by bathing Hari with Paftc&mrta and what by bathing with conch-water?

S ri BhagavSn said:
2. If men bathe me by pouring milk over the head, it is declared
that for every drop the merit is that of a hundred horse-sacrifices.
3. If the bathing is done with curds, the fruit is ten times that
of the milk-bath; that with ghee has ten times this; that with honey
has ten times this still* If the bathing is done with sugar1 the fruit is
still better. Water mixed with sweet-smelling flowers accompanied by
Mantra recitation is praised as superior to all.
1. VV 2-3 describe McampM-saiaa. When separate ingredients are used,
‘Sugar-bath* is the application of sugar to the idol. When the mixture of these
ingredients is used, the liquefied sugar in that mixture can be used for 'bathing*.
n.v.S.4-17 217

4. Bathing me with cow’s milk on the twelfth and fifteenth (lu­

nar) days is destructive of great sins, О tiger among Devas.
5. Just as the products, curds etc., develop from milk, so also all
the remaining desires (are realized) through bathing me with milk.
6. Good fortune and felicity are obtained by bathing me with
milk; sweet food by means of curds. One who bathes me with ghee
shall go to my region (Vaikuntha).
7. He who bathes me with honey and sugar in the month of
M£rga$!rsaka (goes to heaven and) coming back from heaven, he is
bom as a king in this world.
8. He who bathes me in milk in the month of Marga£Irsaka obtains
on the earth a kingdom full of elephants, horses and chariots.
9. In the heavenly world, he conquers the Moon, Indra, Rudra and
the Wind-god. О son, bathing (me) with milk in the month of Marga£Irsa
is most excellent.
10. The efficacy of bathing with milk gives splendour. It causes
increase in nourishment. All ill-luck perishes by bathing me in milk,
О my son.
11. He who bathes me in Pancamrta in Marga£Irsa never falls
into a pitiable condition to be bewailed by kinsmen on the earth, О
bestower of honour.
12. The man who takes the milk of a tawny-coloured cow and
bathes me, obtains the fruit of the gift of a hundred tawny-coloured
cows.
13. If a preceptor takes TTrtha-water in a conch1and bathes me
in the month of M£rga£Trsa even with a drop of it, he will redeem his
family.
14. ' The men who takes the milk of a tawny-coloured cow in a
conch and bathes me devoutly, obtains the fruit of (visiting) all the
Tirthas.
15. The man who takes water along with raw rice grains and
Ku£a grass in a conch and bathes me (with it) in the month of M3rga€irsa,
shall obtain the fruit of (visiting) all the TTrthas.
16. He who devoutly bathes the Lord with eight conchfuls of
water in M§rga£Trsa becomes an excellent man. He is honoured in my
world.
17. He who bathes me with sixteen corichfuls of water, О my son,
shall be liberated from sins. He is honoured in the heavenly world for
a very long-time.
1. VV 13" 25 describe efficacy of the use of conch in Paftcimfta-snAna.
218 SkandaPurSna

18. He who bathes me with twenty-four conchfuls of water dwells

in the world of Indra for a long time and is bom on the earth as a king.
19. He who bathes me with one hundred and eight conchfuls of
water in the month of M3rga^Irsa attains the fruit in the form of (a) gold
(coin?) for every conchful (of water).
20. If a devout man blows a conch and bathes me in Margafirsa,
his Pitrs pass on towards heaven.
21. He who bathes me with a thousand and eight conchfuls of
water, shall become a Gana (attendant) and attain salvation until all
the living beings are annihilated.
22. О most excellent one among Suras, he who bathes me with
conch everyday obtains the fruit of bathing in GaAga and is always
joyful like Devas.
23. О son, he who takes water in a conch, utters “Obeisance to
N3r3yana” and bathes me, is absolved of all sins.
24. He who takes the water with which my feet are washed, puts
it in a conch and gives it to noble-souled Vaisnavas after mixing it
with gingelly seeds shall obtain the fruit of Candrayana.
25. Whether the water is taken from a river or a lake, or a well
or a tank etc., if it is kept in a conch it becomes Gangs water.
26. The Vaisnava who takes my PSdariibu (water with which Visnu’s
feet are washed) in a conch and carries it on his head always, is a sage
and the most excellent one among those who bfaze (i.e. perform pen­
ance).
27. At my behest, О son, all the TTrthas in the three worlds reside
within the conch. Hence SaAkha is remembered as the most excellent.
28. The Vaisnava who holds a conch filled with water in his hand
and bathes me repeating these Mantras in the month of M§rga£Tr$a
causes delight to me:
29. “In the first portion of the conch the Moon (Candra) is the
deity. In the belly Varuna is the deity. On the back it is Praj&pati and
at the tip GaAgS and Sarasvaff.”
30. Their names should be uttered and I must be bathed. Suras
are not competent to reckon his merits.
31. In front of me, О Lord of Devas, let the conch1be worshipped
along with flowers, water and raw rice-grains. Its splendour is unlimi­
ted and on all sides.

1. VV 31ff describe the importance of conch-worship and its efficacy in dis­

pelling eviL
П.к 5.32—И.vA2 219

32. One should worship me after filling a conch fully with un­
guents. Thereby my pleasure becomes very great extending to a hun­
dred years.
33. If one takes drinking water in a conch with flowers, water
and raw rice-grains and offers me Arghya, his merit is infinite.
34. If a man circumambulates taking Arghya in a conch himself,
it is as good as though the earth consisting of the seven continents is
circumambulated.
35. If a man whirls the conch (with water) above my head and
sprinkles the temple with the water from the conch, there shall be
nothing inauspicious in his house.
36. If the PSdodaka (the water with which the feet are washed)
is taken in a conch and applied to the head, neither anxieties nor exhaustion
nor the fear of hell shall torment him.
37-38. On seeing the conch-water on the head, evil spirits, Raksasas,
Kusmhnda devils, ghosts, serpents and Danavas run towards all the ten
quarters.
He who devoutly bathes me to the accompaniment of the sounds of
musical instruments and the loud sounds of auspicious songs, shall
become a man liberated while living.

CHAPTER SIX

The Fruit o f Offering TulasT Twigs and Sandalpaste

Brahm i said:
1. О Lord, tell me everything accurately. О Lord Acyuta, what
is the efficacy of sounding a bell1and of (applying) sandalpaste? Tell
me the fruit thereof.

$ ff BhagavSn said:
2.‘ О Lord of Devas, listen to the fruit obtained by that person
who sounds a bell at the time of performing ablution and worship.

1. VV 1-30 describe the importance of bells in Vipju worship, of which they

form an integral part. Bells are embellished with the figures of Vi$nu’s weapons
like Sudariana and Оагифц each having some specific efficacy and as such deserving
worship in their own capacity.
220 SkandaPurSna

3. For thousands of crores of years, for hundreds of crores of years,

he resides in my world, attended upon by bevies of celestial damsels.
4. Since bell is identical with all the musical instruments and
all Devas, one should make all efforts to sound a bell.
5. Bell that is identical with all the musical instruments, is always
dear to me. By sounding it one acquires the merit arising from (per­
forming) hundreds of crores of Yajhas.
6-8. Bells must be sounded always especially at the time of
worship. О son, by the sound of bells, 1 become delighted always for
hundreds and thousands of Manvantaras.
О Lord of Devas, my worship bestows salvation on men always, if
it is accompanied by the sounds of Bherl drums and conch, together
with bells, and of Mrdahga and conchs along with the sound of Oihkfra
(Pranava).
9. Where a sounding bell stands in front of me, where it is wor­
shipped by Vaisnavas, О son, know me to be there.
10. I dispel the sin of that person who fixes a bell marked by the
figure of Vainateya (Garuda) or the discus Sudar£ana.
11. If anyone rings a bell at the time of my worship, his sins
perish, though they may have been acquired in the course of hundreds
of births.
12. At the time of (my) sleep one should devoutly ring a bell to
accompany my worship. The fruit is crores of times more.
13-14. If devotees worship me, the Lord of Devas seated on Garuda,
holding a conch, a lotus and an iron club as well as a discus and
accompanied by $rl, what will they do with TTrthas, visiting (other)
deities, (performance of) Yajfias, holy rites, (donating) charitable gifts
and observance of fasts? (They are not necessary.)
15. Those who install my N&rSyana idol seated on Garuda in
Kali Age, go to my region and stay there for a crore of Kalpas.
16. If anyone installs that idol in front of me, or in a palace or
in a house, thousands of crores of Tirthas and deities stand there.
17. He who is blessed and worships my form riding on Garuda on
the eleventh day and at night sings songs and performs dance with
respectful regard, shall redeem his manes from hell.
18-22. Again I shall recount the (the greatness of a) bell. Listen,
О my son.
Where a bell with my name inscribed therein is kept in front, and
where the idol of V i^ u is worshipped, know, О my son, that I am
preaentthere.
U.v.6.23-36a 221

He who sounds a bell with the Garuda symbol engraved therein at

the time of (burning) incense, waving of lights, ablution, worship or
application of unguents in front of me, shall attain the merit, О dear
one, of ten thousand sacrifices, donation of ten thousand cows (as a
religious gift) and a hundred observances of Candrayana for each of
those rites.
Even if the worship does not conform to the procedural injunctions,
it shall be fruitful to those men. Delighted with the sound of the bell,
I grant them my own region.
23. If the bell that is marked with Garuda and the discus is sounded,
it destroys the fear of crores of births.
24. Everyday, when I see a bell marked with Garuda, О Lord of
Devas, I become joyful liLe a poor man who gets wealth.
25. If anyone fixes on top of the pole holding a bell an excellent
discus or my favourite Garuda, all the three worlds have been (as if)
fixed by him.
26. A man may be contaminated by crores of sins; but, if at the
time of death he hears the sound of a bell (imprinted) with discus, the
servants of Yama are frustrated.
27. О son, all the defects and sins perish by the sound of a bell.
Devas, Rudras and Pitrs all become gay celebrating a festival as it
were.
28. Even if Garuda and discus (symbols) are not present, I grant
my favour to the devotees on account of the sound of a bell. There is
no doubt about it.
29. If there is a bell fitted (imprinted) with Garuda, there is no
fear of serpents, or fire or lightning in that house.
30. If there is no bell in anyone's house nor conch in front of me,
how can he be known as a devotee of the Lord? How can he be (my)
favourite?
3 1 . 0 son, I shall recount to you the efficacy of sandalpaste. When
it is prepared, I become extremely delighted. There is no doubt about
it.
32-36a. An offering unto me along with sandalpaste, flowers, cam­
phor, agallochum, musk, nutmeg and TulasT causes great happiness
unto me.1
The excellent man who always offers to me twigs of TulasT plant,
stays in heaven for infinite number of Yugas.
1. VV 32ff describe the sanctity of TulasT twigs or leaves and sandalpaste. but
it is the TulasT plant which is most appreciated by Vi?nu.
222 SkandaPurBpa

If in Kali anyone devoutly offers TulasI and sandalpaste to Mah&vi$nu

and worships him with flowers of MSlatl (jasmine), he will never suck
breasts (of any mother) again (i.e. is liberated).
If anyone offers me sandalpaste along with (paste of) TulasI twigs,
I burn all his sins committed in the course of hundreds of previous
births.
36b-37. TulasI twigs and sandalpaste aie always liked by all Devas
and by Pitrs in particular.
38. As long as TulasI twigs and sandalpaste are not offered to
me, Srlkhagda, sandal and black agallochum can be considered excel­
lent.
39. The fragrance of musk and sweet smell of camphor (are ex­
cellent), so long as the TulasI twigs and sandalpaste are not offered
to me.
40. Those who offer me TulasI twigs and sandapaste in Kaliyuga
in the splendid month of M£rga£lr§a, have their desires accomplished
and are blessed. There is no doubt about it.
41. If anyone professes to be a devotee of the Lord in Kali but
does not offer TulasI and sandalpaste in the month of M§rga£lrsa, he
is not a real Bh&gavata (devotee of the Lord).
42. If anyone applies the paste of saffron, agallochum and sandal
on my body in the month of M3rga£lr$a, he shall stay in heaven for a
crore of Kalpas.
43. The devotee should apply sandalpaste mixed with camphor
and agallochum. Musk in particular is always my favourite.
44. If anyone takes sandalpaste in a conch and applies it over my
body in the month of M§rga£Ir$a, I am delighted with him for a hundred
years.
45. He who serves me devoutly with TulasI leaves and emblic
myrobalan always during M3rga£Irsa, obtains his desired objective.
n.v.7,1-11 223

CHAPTER SEVEN
Superiority o f JSti Flowed

Brahma said:
L О Lord of Devas, recount the efficacy of the different varieties
of flowers and the respective benefits obtained by men (through them).

£fTBhagavan said:
2. Listen, О my son. I shall recount the efficacy of flowers as
well as the names of flowers which undoubtedly give me great delight.
3-5. They are MallikS, MSlatT, YQthikd and AtimuktakS (all va­
rieties of Jasmine), PStala (Trumpet flower), KaravTra (Oleander),
JayantI (Sesbania aegyptiace), Vijaya (a variety of the former) ( Terminalia
chebula), Kubjaka Stabaka (Trapa bispinosa), Karnikara (Cathartocarpus
fistula), Kuraiitaka (Yellbw Amaranth), Caiiipaka (Michelia campaka),
Cataka (?), Kunda (Jasmine), Вала (Saccharum sara), К arc ига (Tur­
meric mallika) {Jasminum zambae), ASoka, Tilaka (Cierodendrum
phlomoides) and AparayflthikS (a variety of Jasmine). These flowers
are auspicious in my worship, О son.
6. The following cause immediate pleasure to me: KetakT flow­
ers and leaves (Pandanus odoratissimus), Bhrhgar&ja and TulasT leaves
and flowers.
7. Lotuses growing in water, red and blue lilies and white lily—
all these are my great favourites in the month of M&rga£Irsa.
8. Only those flowers which have good colour, taste and fragrance
are excellent (for me), О my son.
9. Those without fragrance are also considered by me (tolerably)
good. Other fragrant flowers except KetakT (are also good).
10-11. BSna, Caiiipaka, A£oka, KaravTra, YQthikS, PSribhadra
CErythena fulgens), P&taia, Bakula (Mimusops elengi), Giri&ltnT, Bilva
leaves, SamT leaves, BhrhgarSja leaves, Tamila and AmalakT leaves
(Emblic myrobalan)—all these are excellent for my worship, О son.1

1. ВНР and manuals on the procedure of worship like POji-РгакШ regard

Pu$pa or offering o f flowers and leaves of sacred plants like TulasT as sine qua
non of the worship of the deity. As our Text states (7.33) 'being propitiated with
flowers, the deity grants wealth, sons and all desires.'
Though the title of the chapter proposes to emphasize the importance of JSti
flowers ( ramriurffn grandiflomm ), the author recommends a rich variety of flowers
(and leaves) Hked by VifQu (vv 3-13).
224 SkandaPurSna *

12. I should be worshipped with forest flowers or leaves from

mountains. They should not be stale (i.e. much time should not have
elapsed after plucking). They must not have holes in them. No insect
should stick to them. Before worship they must be sprinkled with
water.
13. I can be worshipped with flowers from parks and gardens too.
If I am worshipped with flowers of excellent quality, the merit shall
be greater.
14. By offering flowers in the month of MSrga&Irsa, a man ob­
tains that merit which people get by giving ten gold pieces to a de­
serving person endowed with good conduct, penance and mastery over
the Vedas.
15. If a single Drona flower (probably of Leucas linifolia) is offered
to me, one gets more than the merit obtained by giving ten gold pieces,
О son.1
16-19. Know from me the difference between flower and flower.
KhSdira (Acacia catechu) is better than thousands of Drona flowers.
Sami flower is better than a thousand KhSdira flowers. Bilva flower
is better than thousands of Sami flowers. Baka flower (Sesbana gran-
difloral) is better than thousands of Bilva flowers. Nandyavarta is
better than thousands of Baka flowers. Karavlra (oleander) is better
than a thousand NandySvarta flowers.
20-24. Sveta flower (white bignonia? MW) is better than a thou­
sand Karavlra flowers. PalSga flower is better than a thousand Sveta
flowers. KuSa flower is better than a thousand РаШЗа flowers. VanamSlS
(wild Jasmine?) is better than a thousand Ku£a flowers, Caihpaka is
better than a thousand VanamSlS flowers. A£oka flower is better than
a hundred Caihpaka flowers. SevantI flower is better than a thousand
A£oka flowers. Kujaka flower is better than a thousand SevantI flow­
ers. MSlatl flower (Jasmine) is better than a thousand Kuja flowers.
SandhyS flower (Jasminum grandiflorum) is better than a thousand MSlatl
flowers.
2S-28. TrisandhyS flower (Hibiscus rosa sinensis) is better than
a thousand SandhyS flowers. TrisandhyS Sveta flower is better than a
thousand TrisandhyS red flowers. Kunda flower (Jasmine, Jasminum
multiflorum) is better than a thousand TrisandhyS Sveta flowers. JSti
flower (Jasminum grandiflorum) is better than a thousand Kunda flowers.1
1. VV 15-28 give the gradation of flowers in importance as liked by Visnu.
Though these are said to be pleasing to Vi$nu in the month of Mfirga£Tr$a, works
on recommend them in other months as well.
n .v.7 2 9 — U .v. 8.6 225

Jlli flower is better than all other flowers. Listen to the merit of the
man who duly offers to me a very splendid garland having a thousand
Jlti flowers.
29*33. He lives in my city thousands of crores of Kalpas and
hundreds of crores of Kalpas. He will have the power and valour equal
to that o f mine. If the flowers are excellent for my worship, their
leaves too are good. If they are not available, the fruits (can be used).
By worshipping me with these flowers, leaves, and fruits one obtains
the benefit o f offering ten gold pieces. If people worship me in the
M irgailqa month with these flower varieties, I grant them devotion
on being pleased. There is no doubt about it. Propitiated by these flow­
ers, О Lord of Devas, I grant them wealth, sons, wives, and whatever
they may desire.

CHAPTER EIGHT

The Greatness o f TulasT

Brahm S sa id :
1. О Lord, describe the greatness of the glorious TulasT1 accu­
rately, whose mere presence makes you very much happy.

SrT Bhaga v in said:

2. Jewels, gold-flowers and pearls (when offered) do not give even
a sixteenth part of the merit that the offer of a TulasT leaf gives.
3. One who worships me with TulasT sprouts does not enter the
womb (a new birth). He attains salvation.
4. One should grow TulasT and worship me with its leaves. He
shall rejoice in heaven as well as in my abode in Sveta DvTpa.
5. If a man worships me at least once with the pure, fragrant and
unbroken leaves of the glorious TulasT, Yama wipes off the sin of that
man which he sees written in his record.
6. If people do not gather together TulasT leaves for the sake of
my worship, fie upon their youth, life, wealth and progeny! Their
j. TulasT (Basil plant) it the special favourite with god Visnu. The glorification
of TulasT in Kbttika-Mihitmya (KM) Ch. 8 and the legend of Jalandhara and
Viymi’s illicit low to hit wife Vpidl (KM Chi. 14-23) explain Vigen's special
to M M . VV 2-20 glorify TulasT implying that it is liked by VigQU
both in KXrttika and MirgafTrga.
226 SkandaPur&na

happiness is not seen here and hereafter.

7. By seeing my idol worshipped with a mass of TulasT leaves
in the month of Marga£Tr$a, one is rid of the sin of Brahmana-slaughter.
8. If anyone always worships me, the Lord of Rama, with TulasT,
his major sins perish. What to say of minor sins!
9. A flower is to be discarded if a long time has passed after
plucking it. Water should be discarded if it is long since drawn (from
a well etc.). A TulasT leaf need not be discarded at all (even if stale).
GaAga water need not be discarded at all.
10. As long as the holy TulasT, my favourite leaf, is not avail­
able, О son, so long M&latT and other flowers roar (i.e. boast of their
efficacy).
11. A man who worships me, at least once, with Bilva leaf shall
be free from agony. He will come to me and attain salvation.
12. TulasT leaf is a greater favourite of mine than Bilva leaf,
£amT leaf, Jati leaf, lotus and (even) the Kaustubha jewel.
13. A cluster of TulasT blossoms with unbroken leaves is dear to
my heart like this Padmi (Goddess LaksmT) who has come out of the
Ocean of Milk.
14. Just as Dv£da£T (twelfth day), whether of the dark half or the
bright half (of a lunar month), is my favourite, so also TulasT leaf,
whether black or not, is my favourite.
15. If a man takes up a TulasT leaf and worships me devoutly, all
including Devas, Asuras and human beings is worshipped by him.
16. As long as a dark sprout of the black variety of TulasT is not
available, so long an infinite number of precious stones and jewels like
Kaustubha roar (i.e. boast of their efficacy).
17. One who devoutly worships Kfsna with KrsnatulasT, attains
the bright world where Visnu is present along with Sri.
18. People who give TulasT leaves to mendicants and other devotees
for the purpose of worshipping me, go to the immutable region (Moksa).
19. One who worships me with TulasT of dark and white (colours)
attains the perpetual Vai$nava goal after abandoning the body.

Brahmft said:
20. О Ke$ava, tell me truly'the efficacy of offering incense1 and
the benefit obtained by offering lamps.
1. Offering of incense and waving of lamps before the deity are the next 4
important Uptctoas in worship. VV 21-33 describe the importance of iocense-
burning.
Д.у.831-33 227

Ат B h a g a vin sa id :

21. Listen, О son, I shall tell you the benefit of offering incense
and the efficacy of offering lamps. It is extremely delightful to me.
22. By offering me incense with agallochum, camphor and fra­
grant divine sandalwood in the month of Mftrga£lrsa, the devotee shall
redeem a hundred generations of his family.
23. The Vai$nava who fumigates my temple with the incense
originating from black aloewood is liberated from the sea of Narakas
(Hells).
24. If a person offers me incense of aromatic gum-resin mixed
with buffalo-ghee and sugar-candy, 1 grant him whatever he wishes.
25. Gum-resin when fumigated dispels all calamities. Black aloewood
gives different kinds of cherished desires.
26. The incense of black agallochum sanctifies the body and the
abode. The incense from the resinous exudation of a Sftla tree ( Vatica
robust*) destroys Yaksas and Rftkgasas.
27. DhQpa has ten units or ingredients. They are: JSti flower,
cardamom, gum-resin, HaritakT ( Terminalia chebulal), К Ota (a kind of
sandal, MW 1089), exudation of a Sftla tree, jaggery, Saila (Benzoin?)
and АссНафК?) along with Nakha ( Unguis odoratus?).
28. If anyone offers me the incense with all the ten ingredients
in the month of Mftrga£Tr$a which I like very much, 1 grant him even
very rare things, strength, nourishment, sons, wives and devotion.
29. Men like the incense from Mustft (a kind of grass, Cyperus
rotundus); that of jaggery is conducive to auspiciousness and winning
over others. One who offers this in front of me in the Mftrgafirsa month
gets rid of all the sins and attains me.
30. One whose limbs are wiped (smeared) with the remnants of
the incense offered to me, has no fear whatsoever coming from heaven,
earth or the atmosphere.
31. If the incense is offered in front of me ceaselessly with great
faith in the month of Mftrgaflrsa, the man will have no calamities. He
will have all kinds of riches.
32. Incense accords handsome features. Incense is highly sanc­
tifying. The exudation of a tree is divine. It is extremely pure and
sanctifying.
33. Henceforth I shall recount the excellent-efficacy of Lamps.1

I. VV ЗЭЗЗ describe the efficacy of offering lamps to the deity; the last two
verses state the imprecation for violators of this service.
228 Я м ф Л яШра

If they are offered, the man undoubtedly goes to VaikuQtha.

34. He who ceremoniously waves a lamp of many wicks pro­
fusely filled with ghee, shall reside in heaven for one crore of Kalpas.
35. He who witnesses the waving of light in front of me in the
month of M2rga£Tr$a, shall be bom as a Br&hmana for seven births and
in the end shall attain the highest region.
36. He who waves devoutly lighted camphor in front of me, О
excellent Brfthmapa, shall enter me, the infinite one.
37. If NTrftjana is performed, О son, all is accomplished to the
full even if the worship done for me is devoid of Mantras and (pre­
scribed) rites.
38. He who offers a lamp of camphor in the month of M3rga£Tr$a,
shall attain the fruit of a horse-sacrifice. He shall redeem his family.
39. One who offers a lamp in front of me, or of Brihmanas and
in a crossroads, becomes highly intelligent, full of perfect knowledge
and of keen eyesight.
40. Listen to the merit of that person who lights a lamp with
ghee or oil in front of me in the month of MSrga&rsa.
41. He gets rid of all his sins. He becomes as resplendent as a
thousand suns. In a luminous aerial chariot he goes to my world where
he will be honoured.
42. Hence a clever devotee should by all means offer lamps. He
who puts it out after it has been offered shall certainly fall into hell.
43. A sinner who removes the lamp, О excellent BrShmana, out
of greediness or hatred, becomes blind and dumb on account of that
removal of lamp.
n .v.9 .1 -7 229

CHAPTER NINE

The P rocedu re fa r N e iv e d y a 1

B rahm tsaid
1. О Lord, tell me the procedure for Naivedya (food-offering) as
it is actually practised. State fully how many kinds of cooked food are
desired and what are the side dishes etc.?
I

SifBhagavSn said:
2. Well asked by you, О dear one. It is extremely liked by me.
I shall state fully the (varieties) of food, drinks etc. and side dishes as
well.
3. The first thing is a gold plate.12*If it is not available a silver
one can be used. If that is not available, а Р&1Ш plate that is large
and beautiful should be used.
4. Hundreds of Kacolas should be made and placed all round in
the vessel, О sinless one. In its middle the side dishes must be placed.
They should be splendid and must consist of different kinds of fruits.
5. In the vessel there must be milk-pudding resembling the moon
(in colour) with sugar adequately added to it.
Rice should resemble white lilies. Mudga pulse should be splendid
and crystal like.
6-7. Different kinds of pickles and condiments must be placed in
between. The foodstuffs should be arranged in three rows. There must
be various kinds of side dishes with fruits and roots mixed with lemon

1. Offering of food, fruits and other eatables to Ac deity is an important U psdn.

Generally, 'whatever food a man (devotee) eats, the same food is to be offered to
his deities' (VR, A yodhyi 103.30,104.13 as quoted by Mbdhltithi on Мали V.7).
The list of vegetarian dishes as givea here in vv 5-30 are hypersanskritised forms
of the names of dishes stiU current in Mahlifshtra, e.g. Ммф/лкл for Marathi (M)
JMlftfe Ladd» for <M) UUfu; M ikS for (M) Pop. Mmfsta, the same in (M )./№ *f
for (M) Auf, АиДО for (M) РЩNqf, K athiki for (M) Kmfhl(both are derivable from
SK V kvatb 'to bett’); Vafaka for (M) V afi, Pbeqiki for (M) PbepT, to mention a
few. The cuisine is the same as found in Maharashtrian kitchens. This shows the
Puriga-writer's intimate familiarity with Mahlrfsbtra.
It is to be noted that this Naivedya is 'as it is actually practised9 (vl) at the
d i e of this Purtga.
2. Padma X.a« qaotad in Sa*tf-C»adrtt#rta»e* ikat Naivedyt ibould be offired
to , r e n d of f r i l « a w or M U , to w n км a d * veaaeb of braue. copper, day
or a lotaa leaf.
230 SkandaPuriaa Ф

juice. There must be hundreds of such varieties of side dishes in the

food offered to me. Grapes should be mixed with good mango and
Karamarda (Carissa carandas).
8. Pepper, long pepper, ginger and cardamom should be mixed.
They should be boiled and Kathikfls*(?) should be prepared in hundreds
for my food (Naivedya).
9. Pralehanas (broths or articles for licking) should be made along
with hundreds of Kacolas(?). They should be rendered fragrant by means
of many flowers. During the month of Mftrgatfrsa they are very much
liked by me.
10. Man<jakas (a thin flat circular cake-like dish) beautiful, cir­
cular, even and symmetrical everywhere like (the arithmetical figure
for) zero, along with boiled milk mixed with sugar should be kept
therein.
11-12. In that foodstuff of mine (mixed) with the milk of cow,
having the colour of honey, sweet-smelling ghee must be affection­
ately and devoutly poured, О dear one, the ghee that is kept in a lus­
trous Kacola (vessel of wheat flour). It must be sparkling with carda­
mom.
13. He should prepare PQrikls (thin pan-cakes fried in edible oil
or ghee) mixed with (sufficient quantity) of asafoetida (each) having
a hundred holes and with Ve$(ik&s (savouries made of ground flour of
rice, gram etc. and shaped in many coils and fried in oils). He also
should get prepared ApQpa (small pies) and varieties of milk-prepara­
tions.
14. These sweet pies should be strung together like jewels and
beads or MftlatT flowers etc. There must be Parpatas and Varpatas
(circular cake-like stuff made of flour and dried in the sun to be fried
in oil i.e. pSpatjs and Varpafas are other stuffs similarly prepared in
coils, cones, globular ones etc. made of flour or vegetables dried—all
to be fried) beautifully prepared from M&sa pulse or KQsipSndas (ash
gourds).
15. In the month of Mftrgajfr$a nine kinds of Vafakas should be
beautifully prepared and offered to me. (They are made of dough of
pulse and prepared like cutlets.) Two types of Vafakas are prepared
with Jfttf (nutmeg), MaricT (pepper) etc. and put in big wooden troughs.
16. One type is prepared in highly refined oil. Salt is put (in the
dough before preparing the Vafakas). The other type is devoid of Sneba

* Hyper-sanskritization of KafhF.
 H v.9.17-29 231

(oil, love) like wicked people. They have the colour of saffron. They
appear to be full of holes.
17. Some are put in curds and milk; some in tamarind or mango
juice. Some are put in grape juice and some in sugarcane juice.
18. Others are put in black mustard water. Some with sugar along
with the four kinds of juice mentioned before. These are considered the
nine kinds of Vatakas.
19-22. The following things should be mixed together and boiled
well in a big cauldron: very small seeds of Buchanania latifolia lus­
trous like diamonds and Sukh&rikas (?), bits of coconut kernels and a
hundred cloves, ghee, milk, sugar etc. (This foodstuff is also one of the
Naivedyas.) There must be glossy smooth Phenikis (sweetmeats with
wheat flour fried in ghee in the form of coils), The$e PhenikSs must
be served along with the dark-coloured Krsaras (sweet balls made of
white gingelly seeds). Polik&s (PapadAike cakes deep-fried) with car­
damoms and camphor must be cooked (i.e. fried) in Pardkikds (? large
circular cauldrons).
Modakas (a variety of sweetmeats) must be made with Carabljas
(seeds of Buchanania latifolia).
Others must be made with sugar and soaked in milk. Other varieties
should be made with coconut fruits (i.e. kernels) and still others with
exudations of trees.
23. Other sweetmeats are to be prepared with almond seeds and
splendid sweets with gingelly seeds and cummin seeds. These sweet­
meats and still others (not mentioned here) should be made for propi­
tiating me.
24-29. Pickles of the following fruits etc. should be made for
propitiating me in the month of M&rga£Trsa: (The fruits mentioned below
can be used separately or in groups of two. three or four as mixed
pickles.) the bulbous root of MocanT (Solanum jacquine, a species of
plant which cures piles), ginger, Karamardaka (Carissa carandas)4orange,
tamarind, Kaihkola (?), Da&ra (?) TripurijSta (? originating from that
city), the splendid lemon fruit, lotus stalk, Tindu fruit (Diospyros
embryqpteris), clove, Tilaka (■Syplocos racemosal), Bitva (Aagle marmelos),
Luti (?) Valkala (bark of Cassia), Varhfokanra (sugarcane manna),
K&yaphala (Emblica officinalis), Bala (Crataeva roxburghie). grape
firuit, mango fruit, beautiful KantakinI fruit ( Vanguiera spimosaft), DhStrT
fruit, fruit of Tamarindus indica<?) and Atfibidava fruit (?), plantain,
long peppe^and chillies. These should be soaked in pure mustard oil
and salt must be added to taste. They should be seasoned with mustard.
232 SJaadaPlatpa

They most be put in an earthen pot and kept for three years before use.
Such pickles, bestower of honour, should be offered to me in the month
o f MSrgaJIr$a. They are pleasing to me.
30. If die devotee is incapable of offering all these foodstuffs, he
should do as follows. I shall state it succinctly.
31. The devotee who offers one ЬаДОО (sweetmeat) and one Pflra
(PQiT or circular pan-cakes deep-fried in ghee), two Phenas (coiled and
deep-fried in ghee) three Kokarasas (wild date fruit extract), sixteen
MStrfakas (pastries, soaked in ghee) and eight Vaptkas will never see
a hell.
32-33. Half an Афмка (a measure) of milk kept over for a long
time, sixteen Palas of sugar-candy resembling the moon in lustre, one
Pala of ghee, one Pala of honey, two Kar?as of pepper and half a Pala
of dried ginger (the last mentioned four may each be half a Pala)—all
the above-mentioned ingredients should be well-mixed and ground into
a paste in a smooth soft cloth with her slender hands by a woman. They
should then be put into a pot rendered white (glittering) by means of
camphor powder. He who makes this juicy stuff, may wish for anything.
I will grant that man all he wishes for.

CHAPTER TEN

The Concluding R ite s in the L o rd ’s W orship

B ra h m i sa id :

!. О dear father, what should be done after the Naivedya (food

offering) by men, О Lord? Mention everything accurately whatever is
to be done in the month of MSrgaSlrja.

$ r f Bhagav& n sa id :

2-3. A cam ana should be offered to one who has taken food with
water rendered fragrant with camphor. Then betel leaves, sandalpaste
and water for washing the hands (and wiping it off with a cloth) should
be offered.
Afterwards die devotee should offer a handful of flowers with de­
votion. Then he should show die minor. Thereafter, die NIrgjana rite
should be performed with camphor if one has die capacity for i t
The intelligent devotee should then offer a crown and other ornaments.
U.v. 10.6-16 233

Thereafter, О highly fortunate one, an umbrella and chowries should

be offered.
The dark-coloured handsome personality of the Lord with a pleasant
face ready to grant favour should be meditated upon. He should perform
the Japa one hundred and eight times and eulogize the Lord with hymns.
6 -12a. The rosary for japa1 may be of shells strung together by
a silver wire or gold wire in particular. The beads may be beautiful
lotus seeds, corals, jewels, pearls or artificial Indrikyas (? Sapphire).
Japa can be performed on die joints of fingers (i.e. for counting pur­
poses). A necklace made of PutrajTva ( R oxbu rgh !/) is also recom­
mended for the purpose of Japa.
The learned devotee should not repeat my Mantras while walking
about, laughing, looking over the sides, keeping one foot over the other,
keeping the hands over the head or standing up. He shall not repeat the
(god’s) names with an excited mind. At the time of Japa, Vrata, Нота,
worship etc. die devotee shall not speak.
The merit of Japa performed at home is of one unit; that in a cowpen
has ten times that merit; on the banks of a river the merit is hundred­
fold; in the sacred fire-chamber die merit is ten times more. In Tirthas
etc. the merit is a thousand times and in my presence it is infinite.
After doing all these in die month of M&rgaJIrga if one circumambu­
lates,2 he attains for every step the merit of the gift of the earth
consisting of the seven continents.
12b. While circumambulating the devotee should repeat the thousand
names (of god) or repeat a single name several times. t
13. A single circumambulation performed with devotion always
dispels the sin of the day. It is as good as though the entire earth
consisting of the seven continents has been circumambulated.
14. Three circumambulations of mine will dispel the sin com­
mitted in the course o f a week, instantaneously; they dispel the sins
o f the body committed in ten days.
15. If twenty-one circumambulations are completed with devo­
tion, sins of killing a foetus in the womb and similar sins are destroyed
instantaneously.
16. If one hundred and eight circumambulations are performed by

1! Different materials for preparing beads are mentioned here but the Saivite
Rudrlkya-seed ig^xduded from the list. The gradation of die places for perform­
ing Japa is inm iwtiag.
2. W 12-17 describe the sanctifying effect of circumambulation.
234 SkandaPurBna

anyone, it is on a par with the performance of all sacrifices and con­

cluding them with excellent monetary gifts.
17-22. It is as though he has circumambulated the earth as many
times.
The circumambulations of the mother, of the earth, and of the £ilagrama
stone—these three are known to be on a par with one another.
One full prostration in the month of M&rgailr§a is equal to seven
circumambulations, or one prostration is rather superior (to the
circumambulations).
He who always prostrates at the time of circumambulation espe­
cially in the month of M&rga£Trsa, shall reside in heaven till the end
of the Kalpa. After the Kalpa has passed, О dear one, he is bom as an
emperor.
He shall have longevity, shall enjoy all pleasures. He shall become
rich and shall be extremely interested in virtue and piety. By repeating
the thousand names sins committed in three ways (i.e. mentally, ver­
bally and physically) will perish.
Well, of what avail is much talk? Listen to this secret from me, О
son. By the (utterance of the) name D&modara I will have unparalleled
delight.
23-30. This name signifying a quality has been given to me by
my mother Ya£od& when the pot of curds was broken by me in Gokula
(the cowherds* colony). At that time Ya£oda tied me tightly to a mortar
by means of DSman (a rope). Ever since I became famous by the name
D&modara.1
With great concentration and purity of mind the devotee should repeat
the Mantra “Obeisance to D&modara” at sunrise at the rate of three
thousand per day. When it reaches three hundred and fifty thousand, the
learned devotee should perform the Udyipana rite. The libation, Н ота
and feeding of Brihmanas should be a tenth of this. If anyone does like
this with devotion, I grant him everything wished for, viz. wealth, food
grains, wife, sons and other desired objects. This has been stated by
me with the utterance of “This is truth" three times. О highly intel­
ligent one, believe it. This great Mantra has been revealed by me out
of favour, О son.
After repeating (Mantra), ''(Obeisance) to D&modara" the devotee
should always circumambulate and prostrate, О son, with all the eight

1. The etymology based on the story mentioned here from BhP X, Part I if
confirmed in Mbh, Udyogt 70.8.
Д.У. 10.31-43 235

limbs of the body (A$tSAgas). Prostration with feet, hands, knees, chest,
head, mind, words and eyes, is called AstSAga.
31. He should keep the head near my feet and joining the palms
together, should request thus: “O Lord, 1 am afraid of the ocean in the
form of clutches of Death. 1 have resorted to you. Save me.”
32. Thereafter, the devotee should take upon his head the rem­
nant given by me and should say with great respect as follows, О dear
one, in order to complete the worship:
33. “The worship performed by me, О Jan&rdana, may be defi­
cient in the mantras, or in holy rites or in devotion. But О Lord, let
it be complete.”
34. During the month of Milrga&rsa dancing programme must be
staged along with drums, MrdaAgas and Panavas. It yields merit unto
men.
35. Songs, instrumental music, dance and the reading of books at
the time of the worship—all these are always pleasing to me, О Four­
faced One.
36-37. If songs and instrumental music are not available Райса-
stava (a group of five prayers1) is highly delightful unto me, О highly
fortunate one. It consists of Visnu-Sahasra-NUma ( ‘A Thousand Names
of Vi$mT), Bhlsma-Stavaraja('The Eulogy of Krsna by Bhl$ma’), Gajendra-
Mok$a (T h e Liberation of the Elephant'), Anusm rti and Bhagavad-
GTUL These five together constitute the Pancastava ( ‘Five Prayer-hymns’).
38. If any devotee drinks the Pidodaka1 (the water with which
feet are washed) issuing from the &llagrama, of what avail is the drinking
of thousands of PaUcagavyas (five milk products)!
39. Even if a man drinks a drop of the water from the £alagr&ma
stone, he will never drink the breast milk of a mother. He shall attain
salvation.
40. Those who keep the Pidodaka on their heads, those who sip
it, will not have the pollution due to birth or death (of relatives).
41. A man may have been excluded from the society of people
of good conduct. But if he is given the Pidodaka at the time of death,
he shall attain the best state (hereafter).
42-43. One who drinks forbidden beverage, eats forbidden food­
stuffs and carnally approaches a forbidden woman, one who commits
sinful activities, becomes immediately sanctified by resorting to the12

1. These m still read by us everyday.

2. VV 38-45 extol the sanctifying effects of Pidodaka
236 Skandaftukpa

P id iih b u (i.e. P id o d a k a ). The water from the feet ia superior to expia­

tion rites of C S n driyapa or P idakpcch ra.
44. Black aloewood, saffron, camphor and unguent—each one of
these mixed with P id o d a k a is the sanctifier of all sacred things.
45. The water that is sanctified by mere sight dispels sins of
тал, О excellent Brlhmaga. The water from the feet does so all the
mote!
46. You are my favourite. You are my eldest son. Particularly
you are devoted to me. Hence everything, even the greatest of secrets,
has been communicated to you.

CHAPTER ELEVEN

The S to ry o f E kidafT

B rahm S sa id :

1. О creator of living beings, О Lord, kindly narrate fully to me

the greatness of EkSdafT and the procedure pertaining to the idols.

$ i i B haga v&n sa id :

2. О tiger among BrShmanas, listen to the story that is destruc­

tive of sins. On hearing it the (great) sins like Brihmana-slaughter etc.
perish.
3-4a. There was a king in the city of K&mpilya* known by the
name VTrabihu. He was truthful in speech, had completed anger. He
had realized Brahman and was devoted to me. He was o f good dispo­
sition. He was merciful. He was a strong handsome man.
4b-5a. He was ever devoted to the devotees o f the Lord (Vi$pu)
and was always interested in stories about me and was always engaged
in listening to the episodes about me.
5b-8. He was always fond of J ig a ra p a s (sacred vigils at night).
He was a donor and a learned man. He had forbearance and valour. He
had conquered his sense-organs. He was victorious and was fond of
fighting battles. In prosperity he was on a par with Kubera. He was
endowed with sons, cattle and wealth. He was devoted to his own wife.
His wife Kintimaff was unrivalled on the earth in beauty. She was
1

Kampil in Ptfrtkbibftd District o f Uttar Pradesh,

D.v. 11.9-20 237

a highly chaste and faithful lady and was a great devotee of mine. The
young king of large eyes enjoyed the earth in her company. Excepting
me, О mighty one, he did not recognise another deity.
9. One day, О son, the great sage Bh&radv&ja (? Bharadv&ja)
came to the abode of that noble-souled VTrab&hu.
10-11. On seeing Bhfiradv&ja, the great sage, who had come from
far, the king himself welcomed him by offering Arghya duly. He him­
self offered him a seat. After bowing down to him with great devotion
he stood in front of the excellent sage.

The king sa id :
12. Today my life has become fruitful. This is my most fruitful
day. Today my kingdom has become fruitful. Today my abode has become
fruitful.
13. О saintly Br&hmana, Janfirdana, the great Atman, has be­
come pleased with me, since you, an excellent Yogin, have come to
my abode today.
14. I am rid of crores of sins, since I have been seen by you. My
kingdom, prosperity, glory, elephants and horses have been dedicated
to you.
13. You are a Vai$nava, О excellent sage. There is nothing which
I cannot give you. Even a Var&tik& (cowrie, a small conch-shell, the
smallest coin) given to a Vai$nava becomes as big as Meru.
16. Bifihmanas have told me: “If an excellent Br&hmana, a Vaisnava,
does not come to anyone’s house on a day, that day is futile unto him.”
17. This has been stated to me by G&rgya, Gautama and Sumantu
that Vai$Qavas, whoever they may be, the devotees of Vi$nu, are all
Br&hmanas by caste.
18. Men who are not devotees of Hr$Tke£a are Pif&cas (ghosts).
Those who take food on Hari’s day Ek&da&T are tainted with great sins.
19. Through a single day of Hari (i.e. observing one day of Hari,
the Ek&da&I day) is obtained what is stated by wise men as the fruit
of (observing) thousands of £iva-vratas' and crores of Saura Vratas or
of Brahmft’s Vratas.
20. О BrShmana, as long as Dv&dafI (the twelfth lunar day) mostly
liked by me does not arrive, the Tithis of Brahm& and £aftkara are
boastful.
1. This (a n tic statement is against the syncretic trend and tolerant spirit of
Purinas. Fotidentity o f f iv i and VifQu vide VSP 1.25.14-29 and KQrma 1.15.89-
91.
238 SkandaPurBpa

21. The power and lustre of the stars is only as long as the moon
does not rise. The same is the case with the other Tithis, О great
Br&hmana, as long as DvadagT does not arrive.
22. This has been formerly stated in my presence by NSrada and
Vasisfha. О great sage, you are conversant with all the holy rites of
Vaisnavas.
» Л

BhSradvSja said:
23. Well asked, О highly fortunate one, since you are a devotee
of Vi$nu. The earth that you protect, О king, is blessed. The subjects
(governed by you) are good (blessed).
24. One shall not stay in that kingdom where the king is not a
Vaisnava. Better to stay in a forest or in a TTrtha but not in a realm
where there are no Vaisnavas.
• •

25. That realm where the king ruling the earth is a Bh&gavata
(loyal devotee of the Lord) should be considered Vaikuntha. That king­
dom is devoid of sins.
26. A kingdom without Vaisnavas is like the body without the
eyes, or women without husband or Dv&dagT with DagamT overlapping
it.1
27. A kingdom without Vaisnavas, О king, is like a son who does
not feed and protect his parents or DvSdagT overlapped by DagamT.
28. A kingdom without Vaisnavas is like a king not giving chari­
table gift, or like a Br&hmana selling juices and beverages or Dv&dagT
with DagamT overlapping it.
29. A kingdom without Vaisnavas is like an elephant without
tusks or a bird without wings or Dv&dagT overlapped by DagamT.
30. A kingdom without Vaisnavas is as futile as using the Vedas
etc. for monetary gifts or merit for worldly wealth or like Dv&dagf with
DagamT overlapping it.
31. A kingdom without Vaisriavas is like Sandhyfi (prayer at junctions
of night and day) without Darbha grass, or Sr&ddha without monetary
gifts or DvidagT with DagamT overlapping it.
32. A kingdom without Vai$Q&vas is like a $Qdra with a tuft
feeding himself on the milk of a tawny-coloured cow or Dvfidag? with
DagamT overlapping it.

1. The Twelfth Tithi (Dvldaft) overlapped by the Tenth Tithi (DatamT) is

regarded inauspicious. The burden 'dvidaSTdaSamT-yukti* {DvSdaB overlapped by
0a£tm/) in w 26-36 strongly deprecates such a BvidaB:
II.v. 11.33-44 239

33. A kingdom without Vaisnavas is like a $Qdra who carnally

approaches a Br&hmana woman, or a person who destroys gold, or a
person who defiles Dharma or Dvada£T with Da$amT overlapping it.
34. A kingdom without Vaisnavas is like felling of the trees of
Hari, Sun-god etc., О excellent one among men, or Dvadaft with Da£amT
overlapping it.
35. A kingdom without Vaisnavas is like offering of Ahuti (ob­
lations to gods) without Mantras or like milk of a cow with a dead calf
or Dvadagf with Da£amT overlapping it.
36. A kingdom without Vaisnavas is like a widow with tresses
of hair not removed1 or like Vrata (without taking) holy bath or like
Dv5da$I with Da£amT overlapping it.
37. He who is a devotee of the Slayer of Madhu is called a king
by good people. His kingdom flourishes always. Along with his sub­
jects he remains happy.
38. My sight is fruitful, О king, that you have been seen by me.
Today my speech is fruitful because I converse with you.
39. Even if it is far off, one should go to that place if it is heard
that a Vaisnava is present there. By seeing him one will attain the
merit that arises from a holy bath in a TTrtha.
40. So, О king, you have been seen by me—you who are pure and
engaged in devotion to Visnu. Hail unto thee! I shall go now. Be happy,
О king.

41. In the meantime, Bh&radvaja, the most excellent one among

sages, the leader of all the Yogins, was bowed down to by the queen
K&ntimatT.
42. (The sage blessed her:) “O beautiful lady, let there be ab­
sence of widowhood (May your husband be alive during your life time).
Be loyal and devoted to your husband. О splendid lady, may your devotion
to Ke£ava be always steady.’*
43. Thereafter the king spoke to BhSradv£ja, the great sage,
delighting him with his voice majestic like the thundering sound of
clouds.

The kin g said:

44. О excellent sage, if you are kindly disposed towards me, say

1 Reference to the custom of widow-tonsure.

240 Д М ЬА иЦ н

everything u to what 1 have done in the previous birth that my fortune

has been large and flourishing?
45. How was this kingdom with all the enemies killed acquired
by me? My son is very excellent with decent qualities and my wife
is amiable and beautiful.
46. She always thinks about me. She likes me as though I am her
very vital air. She meditates on Janlrdana. Who am I, О sage? How
did she (come to me)? What righteous action was performed by me?
47. What has been done by this lady of fascinating limbs, who
is my wife? О sage, by what merit (have I acquired) this extremely
rare fortune in the world of mortals?
48. All the kings are under my control. My valour is irresistible.
My body is free from illness.
49-50a. О sage, none can bear my splendour like this praisewor­
thy (uncensured) lady. I wish to know today what meritorious deeds
have been performed by me in the previous birth.

50b-51. On being asked thus by the king about his acts of the
previous birth, the acts of his wife and the reason for his affluence, (the
sage spent) some time in Yogic meditation. Then he came to know
about this.

B hSradvSja sa id :

52-54. О king, the act of the previous birth both of yours and
those of your wife have been known. О saintly king, listen, I shall tell
you.
Listen, О king, to everything about the Karma of which all these
are the fruits.1
4

You were a $Qdra by caste. You were engaged in injuring animals.

You were an atheist of vicious conduct. You used to violate the chas­
tity of other men’s wives. You were ungrateful and rude. You were
devoid of good behaviour.
55. This lady of large eyes was your wife in former birth too.

1. КлппжуМ л is a factor common to Brahmanism, Buddhism and Jainism.

Hence re-birth as a motif is used by Buddhists and Jains in stories for propagation
of their faiths (vide the Buddhist Jltaka stories). Here the same motif is used to
extol EMEsIT Утш in vv 52 ff of Ch. 11 and Ch. 12 and an atheist Slkdra is shown
to have become a highly fortunate king like VTnbShu of Kiidpilya due to his
observance of this Vrata.
Я. к /7.55-77 241

Without you she did not have anything (o do mentally, verbally and
physically (with anything else).
56. Though you were of that (vicious) nature, she did not have
any bad feelings towards you. She was loyal to you. She was of noble
and exalted nature. She worshipped you constantly.
57. Since you committed evil actions you were forsaken by your
friends and relatives. The wealth that had been acquired and accumu­
lated by your ancestors dwindled.
58. When the wealth perished, О king, you expected better re­
sults (from other sources) but as a result of the previous Karmas even
agricultural operations became fruitless.
59. Thereafter you were completely abandoned by your kinsmen
as the wealth became exhausted. Though your resources dwindled, this
chaste and beautiful lady did not leave you.
60. Thus frustrated in your hopes and ambitions you went to a
solitary forest. After killing many animals, you sustained yourself.
61. О king, along with your wife you were thus engaged in sinful
activities on the earth and many years elapsed in this manner.
62-63. One day, О king, an excellent Br&hmana Deva£arm&, a
great sage, lost his way. He was in a dilemma as to the directions. He
was excessively afflicted with hunger and thirst. When the midday sun
blazed, the sage who had lost his way, fell down in the middle of the
forest, О king.
64-65. On seeing that unknown old Br&hmana afflicted with misery,
you pitied him. Grasping the hand of that Br&hmana you raised him
who was fallen to the ground. Then it was spoken by you: “O Br&hmanical
sage! Be pleased and come to my hermitage.
66-70. There is a lake full of water and adorned with clusters of
lotuses. (The banks) abound in excellent trees laden with nice and
luscious fruits and fragrant flowers. Take your bath in the cool water
and perform your daily routine of duties. О BrShmana, you can eat the
fruit and drink the cool water. Guarded by me take rest peacefully. О
eminent Br&hmana, stay in my hermitage till you are fully contented.
Get up, О excellent Br&hmana. It behoves you to do this favour.*’
On hearing the words of the £fidra then, the Br&hmana regained his
consciousness. He caught hold of the hand of the Sfldra and went to the
lake. О mighty one, he sat on the banks under the shade.
71. He took his holy bath duly and worshipped Ke&ava. After
offering wateHibations to the manes and Devas, he drank the cool
water.
242 SkandaPurSna

72*74. Devaiarmi, an excellent Brihmana, took rest at the root

of a tree. With great devotion, the $Qdra prostrated at the feet of the
sage in the company of his wife. He then spoke to the sage: “You have
come as our guest to uplift us both. О saintly Brihmana, by your sight
our sin has perished. О my beloved, give this Brihmana tasty, tender
and juicy fruits which are ripe and pleasing.”

The Brihmana said:

*

75. I do not know you. Tell me about your caste. О son, one
should not take food from a completely unknown person even if he be
a BrShmana.

The Sudra said:

76-80. I am a $Qdra, О tiger among Brihmanas. You need not
have any suspicion at all, О Brihmana. I have been abandoned by my
own kinsmen who are wicked and vicious.

While those two were conversing thus, fruits were offered to the
BrShmana by the wife of the $Gdra. They were eaten by him. After
drinking the cool water, the Brihmana became delighted in his mind.
After getting pleasure (thereby), the sage took rest at the foot of the
tree.
That &Gdra and his wife took their meal and returned (they sa id ):
“Welcome, О excellent sage. Where are you coming from? Why did
you come to this desolate forest, О excellent Brihmana, to the forest
full of danger from wicked wild animals, devoid of men, full of mis­
eries and extremely terrible both by day and night?”

The BrShmana said:

9

81. I am a BrShmana, О noble one, on my way to PraySga. As

the way was unknown, I entered this terrible forest.
82-83. Due to the power of my merit, you have become my excellent
kinsman. My life has been saved by you. Tell me what shall I do for
you. Tell me first how you came to stay in this dreadful and lonely
forest. Who are you? What is the reason? Tell me.

The $Qdra replied:

84-89. The city of Vidaibha is being protected by King Blffmasena.
n.v.ll.90—n.v.lZ 3 243

My residence is in the great realm Mah&ri&ra. I am a $Qdra of sinful

activities. О excellent Br&hmana, duties pertaining to my caste have
been abandoned by me. I have been forsaken by my kinsmen. Hence
I have come to the forest. I sustain myself along with my wife by
killing animals everyday.
Now, О great sage, I have become completely disgusted with my
sinful deeds. Be kind to me a bit, though I am sinful, О holy lord. О
excellent Brihmana, it is due to my merit that you have come here.
It behoves you to favour me with your advice so that my wife and 1
will not see Yama (the son of the Sun-god). I do not at all desire
anything except Lord Janfirdana. О excellent sage, bless me. Grant me
this favour.

B h ira d vSja said:

90. On being requested and asked thus by that $Qdra with great
devotion, Deva£arm&, the excellent Brihmana said these words laugh­
ingly:

CHAPTER TWELVE

Uninterrupted E k id a fi Vow

D evafarm S said:
1. Your mind has thus suddenly turned towards Kejava. Hence
my (? your) sins accumulated during hundreds of previous births have
perished.
2. Without (performing) holy rites, without (visiting) Tirthas (holy
places), you have been liberated from crores of sins. Since you wel­
comed me with hospitality and devotion, you have attained the region
of Hari.
3. . It is on account of the power of that merit that your mind is
thus inclined. I meditated and mentally pondered over it. Therefore,
the acts of your previous births1 have been known.

I. This is the second previous birth o f King VTrablhu. As remarked on p. 240,

ftit 1, rebirth has been again used as a motif. But here it is used to describe the
evil effects o f Observing D vldalf vow overlapped by P ala mT (v. 5) despite all the
piety and religious behaviour of the Brihmapa.
244 SkandaPurSna

4. Once, in a previous birth, you were a Br&hmana at Avanti. You

were devoted to virtue and piety. You were in the habit of always
studying the Vedas. You were of good conduct. You performed holy
rites always.
5. Once you performed the Dv£da£I vow of Vi$nu even though
Da£amT overlapped it. As a result of that sin, all (your) merits per­
ished.
6. Everything became futile like a Br&hmana who is husband of
a £adra woman. You underwent the tortures in hells for many thousands
of years.
7-12. Hence many sinful things were committed by you for a long
time. The Tithi of the noble-souled Visnu was celebrated by you even
when it was overlapped by DagamT. Therefore you were bom as a &udra
and your mind was turned towards sinful activities. The mind that is
defiled by the DagamT overlapping DvSdagT does not feel interested in
virtue and piety.
О dear one, your daughter’s son is in the city of Vidarbha. The
Ek&dagT vow of Hari has been performed by him as laid down (in the
scriptures).
The merit of the Akhanda Ek&da£T Vrata (uninterrupted Ek£da£T
vow) was given (to you) by him. Therefore, your mind turned towards
virtue and the sins were destroyed.
By the power of that merit as well as of the Ek3da£! vow, the sin
of the overlapping DagamT was written off by Yama. All the sins committed
in the course of ten thousand births and the sin of this birth have been
wiped off by Yama himself now.

13-16. Even as they both were conversing thus, Visvaksena came

there: “ O inferior one in caste, welcome to you. 1, JanSrdana, am
pleased with you. As a result of your hospitality towards the BrShmana,
your sin has been destroyed. By the merit offered by another resulting
from the Ek2da$T Vrata, О $Gdra, your sin due to the overlapping of
DagamT has been destroyed. After performing the Vrata your grandson
has offered you the merit. Therefore you have been redeemed. Along
with your wife, О highly fortunate one, mount this Ganuja.”
After saying thus, you were placed on the aerial chariot by the Lord
of the Devas.
17-18. Prom there you went to heaven on account of your $Qdra-
hood, О excellent king. Devagarmft, the Brihmana, went to the great
Tfrtha Prayflga. Thus everything that had been asked by you has been
n.v.12.19-28 245

recounted to you. Due to the merit of the Akhanda-Ekfida£T as well as

to that of the hospitality, you got this wife endowed with devotion to
Vi$nu and the kingdom wherein all the enemies have been killed.

The king said:

19. О BrShmana, instruct me in the procedure of Akhan^a-Ek&daft
for the sake of propitiating Vtynu. it behoves you to grant me your
favour.

The sage said:

20. Listen, О tiger among kings, to the splendid procedure of
Ek&dalT. This was formerly narrated by Lord Vi$nu to Nftrada.1
21-2S. 1 shall narrate that to you. I shall describe that splendid
UdySpana rite (valedictory rite after a Vrata). This splendid Vrata (named)
Akhanga Ek&dalT Vrata should be performed on the Dv&daft days, О
excellent one among men, in MSrga£Tr$a and other months.
On the DagamT day he should have Naktabhojana. He should fast on
the Ek&daft day. On the DvftdagT day he should take a single meal.
This is called Akhanda. By the word Nakta we mean the eighth part
of the day when the sun becomes very dim. Food is taken then and not
at night.
One who is a devotee of Vignu should avoid the following ten12 on
the Dagaml days: (meal in) bell-metal vessels, meat, MasQra pulse,
Canakas (chickpea), grain called Kodravas (Paspalum scrobiculatum ) ,

greens, honey, other men’s food, subsequent meal and sexual inter­
course.
26-27. This procedure is for the DalamT day. Listen to that of
Ekfidafl. The devotee of Vigpu should avoid these ten on the EkfidaA
day: frequent drinking of water, violence, unclean habits, untruthful-
ness, chewing of betel leaves, twigs for brushing teeth, sleeping and
having sexual intercourse during the day, playing game of dice, sleep­
ing during night and conversation with fallen persons.
28. (He shall repeat this Mantra:) ’Today I am not going to
enjoy my wife, О Kegava. I will not be taking my food today. For the
sake of propitiating you, О Lord of Devas, I maintain restraints day and
night.

1. VV 21*46 describe in details the A k l u # RkSdalT Vrata.

2. W 25-27 and 31 give the list of restrictions to be observed on the Dafamtf,
BkSdaff and DvldaSI days.
246 SkandaPurSna

29. With the sense-organs asleep, there is grief and distress. There
is (restraint of) meal and sexual intercourse; food particles may stick
to the space between the teeth. Forgive, О Puru$ottama.”
30. The word Upavisa is usually interpreted as Observance o f
fa st But really it means: *He has refrained from sins and his stay is
with (i.e. abides by) good qualities'. It should not be taken to mean
withering away of the body.
31. Vi$nu's devotee should avoid on the Dvfida£T day the ten things
mentioned before as well as ParSnna (other men’s food) and Madhu
(honey or liquor). He must avoid Mardana etc. (application of unguents
etc.).
32-33. (He shall repeat this Mantra:) 'Today I am observing the
meritorious and sanctifying Dvida£T. It is holy and destructive of sins.
I shall break my fast; О Garuda-emblemed Lord, be pleased. In order
to propitiate Visnu, I have resorted to restraints and observances. With
your favour I shall feed an excellent Brfihmana today.”
34. He should perform the holy rite in accordance with this pro­
cedure till the year is complete. When a year is completed the wise
devotee should perform the rite of UdySpana1 (ie. conclusion of the
Vrata).
35. It is to be remembered that the UdySpana of the Vrata is at
the beginning, middle as well as at the end. He who does not perform
UdySpana will become blind and leprous.
36-37. Hence the devotee should perform UdySpana in accordance
with his capacity and affluence. It is performed in the bright half of
the splendid month of Mfirga£lr$a after inviting twelve Br&hmanas who
are experts in the procedure. The thirteenth one should be the AcSrya
(Preceptor) who is also an expert in the injunctions. He should be
invited along with his wife.
38. The sponsor of the Vrata should take his holy bath. He should
be pure (in body and mind). He should have faith. He should have
conquered his sense-organs. By washing their feet and offering them
Arghyas, garments etc. he should duly honour the Acfirya and others.
39-41. The Acfirya then makes a mystic diagram of the shape of
a discus, lotus or Sarvatobhadra, with splendid colour powders. He
places there a pot covered with a white cloth. It should be full of water
rendered fragrant with camphor and black aloewood. Five (different
kinds of) precious stones and five tender sprouts are put into the pot.
I. VV 34-66 describe the procedure of UdySpana (conclusion) of this Vrsta.
The Agamic influence is obvious.
П.у.12.42-53 247

A copper pot is wrapped with a red cloth and flower garlands are also
put round it. It is then placed upon the Mapdala (mystic diagram).
42-43. Above it the idol of LaksmTnfir&yana should be placed, О
king. The idol should be made of gold weighing one Kar$a (about half
an ounce). It should have the vehicle and weapons. The height should
be four A A gulas. Or it may be made according to one*s capacity, but
it should not involve any financial fraud.
44. Then the MQrti (idol) should be installed in the Matufala. The
overlord of all the twelve months should be worshipped for keeping the
Vrata unbroken.
45. To the east of the Mandala the Acflrya should place a splen­
did and auspicious conch: “O P&ftcajanya, formerly you were born of
the ocean and were held by Vi$nu in his hand. You had been created
by all the Devas. Obeisance to you.’*
46. Thereafter he should make a raised ground as Altar to the
north of the Mandala. After the rite of SaAkalpa Havana (oblations)
should be offered along with Vai$nava Mantras occurring in the Vedas.
47. He should install Vi$nu in his own place. He should install
Hari and worship him with Puru$asQkta and the auspicious Mantras
from Pur&nas.
■

48. Many kinds of sweetmeats should be made to be offered as

Naivedya. After presenting DhQpa (incense) and DTpa (lights) and other
offerings he should perform the rite of NTrSjana.
49. After worshipping with Y akfakardam a [a mixture of cam­
phor, agallochum, musk and K akkola (a kind of plant the berry of which
has a waxy and aromatic interior)] he should perform circumambulation
along with the Brthmanas reciting auspicious Mantras for the sake of
welfare. Then, О king, prostration is to be done.
50. Thereupon, the BrShmanas should perform Japa, the Acirya
doing it first, followed by others in the order. The SQktas for Japa are
P avam Snlya, M adbusO kta and M andalabr&hmana.
S1-S2. The following Mantras should be repeated: ‘te jo si e tc .',
'iu k ra ja etc.’, ‘ у Scam etc.’ after Brahmas&man. Then the following
to o : 'p a vitra va n ta m etc.’, ‘sB ryasya v ifn o r m ahas etc.’
At the end of the Japa, he should place Vifqu upon the pot along
with the ancillaries. At sunrise the Н о та should be performed in due
order.
53. At the outset the pot should be placed. After the worship in
accordance with the injunctions, the Lord should be eulogized. There­
after the Н о та should be performed with the requisite C am .
248 SkandaPurSnaФ

54-56. The sacrificial fire should be kindled and the rites per­
taining to the Fire (god) should be performed in the manner laid down
in one’s own G fhyasH tra Texts. The devotee should make two types of
C am s, i.e. milk-pudding and Vai$nava Caru.
Thereafter, for the realization (of the objective) of the rite (Karman),
twigs of РаШа (В и tea fron dosa) a span in length and soaked in ghee
should be consigned to fire while reciting the Mantra 'idam v isn u . . . ’.
Then taking ghee four times, the most excellent A h u ti is to be offered.
57. The Homas should be one hundred and one in number. The
offerings with gingelly seeds should be twice that number. After the
Vaisnava Н ота, he should begin GrahayajH a.
58. C aruhom a should be performed with sacrificial twigs and
thereafter Н от а with gingelly seeds. On both the occasions the rite of
Svastiv& cana (recitation of the holy Mantra for the sake of welfare)
should be performed and then he should worship.
59. Thereafter the devotee should offer cows etc. and monetary
gifts to the Rtviks. Gifts are made to a Brihmana in accordance with
the injunction for the propitiation of the Lord.
60-63. A milch-cow is to be offered and/or a splendid bull too.
Thereafter thirteen Padas (7 plots of land) are to be given to the Brihmanas.
He should make the Acirya and his wife contented by offering clothes.
After making them satisfied by great gifts (of 16 kinds such as T uli
Puru?a) he should make the followers too contented (7) and dedicate
twenty-five pots filled with water and wrapped with cloths.
When the P iranaka (breaking the fast) is performed he should make
more gifts at night. To the kinsmen the food liked by them is to be
given. Then he should give the full pot to the Ac&rya along with mon­
etary gifts.
64-66. By offering the full pot one's task becomes fulfilled. He
should obtain the benefit of the U pavSsa Vrata as well as bath in the
Tfrtha.
He has conversed with the BrShmanas. He shall, therefore, get the
full benefit thereof.
If he has already performed the Ekidaff Vrata but he has not suf­
ficient funds in the house, then the U dyip a n a and other rites should be
performed in accordance with one’s capacity.
Thus the A khantfa E k id a fT V rata has been completely narrated to
you.
Я к 13.1-12 249

CHAPTER THIRTEEN

Importance o f Jigarana in E kid a fI Vrata

SrT Bhagavin said:

I. Listen, О son, I shall describe the nature of Jigarana (keeping
awake). Merely by knowing it, I become easily accessible always in
the Kali Age (to a devotee).
2-6. The Jigarana (to be done) on the EkSdaft day has twenty-
six characteristics1 (activities) as follows: There shall be vocal and
instrumental music, dance, readings from the PurSna, (burning of) incense,
lamp, (offering) Naivedya, flower offerings, scents and unguents, dedi­
cation of fruits, faith, charitable gifts, control over the sense-organs,
truthfulness, absence of sleep, gaiety, my worship, wonderful shows,
enthusiasm, avoidance of sinful actions, idleness etc., circumambula-
tion, prostrations (before god), the rite of NTrSjana with an extremely
delighted mind and, О highly fortunate one, the devotee should perform
ArSrtika*2 (waving of lights with devotional hymns) after every three
hours (at the end of a YSma).
A man who performs the JSgarana rite devoutly with all these twenty-
six characteristics is not reborn on the earth.
7. He who does like this devoutly without being overstingy about
the money spent, he who performs the rite of JSgarana with great devotion,
gets merged into me.
8. Those who sleep during the day pertaining to me (i.e. EkSdalT)
are bitten by the serpent of the Kali Age. They do not observe JSgarana
because they are deluded (and fettered) by the noose of MSyS.
9. Those who observe EkSdaSi Vrata in Kali Age without JSgarana
are ruined. There is no doubt about it, because life is transitory.
10. Those sinners who do not observe my JSgarana have placed
their foot on my chest and taken away both the eyes.
II. If there is no expounder (of the PurSnas), the devotee should
organise music and dance programme. О Lord of Devas, if there is an
expounder, he should read the PurSna at the outset.
12. О my son, if my JSgarana is observed, the devotee obtains a
crore of times die benefit of a thousand horse-sacrifices and a hundred
VSjapeya sacrifices.
!. VV 2-&xnumerate the 26 activities on the JSgarapa night. The details of
these activities are discussed in the course of the chapter.
2 Called Araff in Hindi, Marathi etc. ArSrtika is a hyper-Sanskritization.
250 StandaPurSna »

13. If my JSgarana is observed the devotee redeems generations

in the families of his father, mother and wife, О bestower of honour.
14. If there happens any obstacle on the fast day when the JSgarana
has started, I will curse that place, leave it and go away.
15. If people perform JSgarana on the day pertaining to me, the
day without the overlapping (of any other Tithi), I joyously dance among
them.
16. The devotee stays in my abode as many ten thousand Yugas
as the number of days on which he observes JSgarana in my presence.
17. Without the observance of JSgarana on the EkSda$T day the
ancestors do not get salvation by offering rice-balls to them at GayS
or by visiting TTrthas or performing many sacrifices.
18. While observing JSgarana, if a man worships me with flow­
ers, he will attain the benefit of a horse-sacrifice for every flower.
19. If a man offers lamp at night during the JSgarana of mine, О
son, he obtains the benefit of (donation of) ten thousand cows for every
moment.
20. If during JSgarana anyone offers as Naivedya food fit for obla­
tion, he obtains the merit arising from (the gift of) a mountain of paddy.
21. If a man offers well-cooked, well-dressed food and different
kinds of fruits, О Four-faced One, during the observance of JSgarana
of mine, he obtains the benefit of (giving away) a hundred cows.
22. If my devotee gives betel leaves along with camphor on the
day of my JSgarana, he shall become overlord of the earth consisting
of the seven continents.
23. The man who makes a pavilion of flowers, О Lord of Devas,
during the observance of my JSgarana, sports about in my world in the
aerial chariot Pu$paka.
24. If a man offers incense along with camphor and aromatic
gum-resin during the observance of my JSgarana, he burns the sins
arising from a hundred thousand births.
25. He who bathes me with curds, milk, ghee and water during
the observance of my JSgarana, will enjoy all pleasures here and in the
end attain the greatest goal.
26. He who offers divine garments and different kinds of fruits,
stays in heaven for a long time depending on the number of threads (in
the garment).
27. He who offers ornaments of gold and precious stones to me,
stays in my lap for seven Kalpas. He is a favourite of mine.
28. If, at night, during the observance of JSgarana, the devotee
II. v. 13.29-41 251

offers me a lamp with ghee, particularly that extracted from cow's

milk, and lights it, he attains for every moment (lit. eye-wink) the
benefit of (giving away) ten thousand cows.
29. If, О Four-faced One, the devotee lights a lamp along with
camphor during the observance of my JSgarana and performs the NTr&jana
rite, he obtains the benefit of gifting away a tawny-coloured cow.
30. He who offers lamp, organises song and dance programmes
and worships me, attains the benefit on a par with that of a hundred
sacrifices along with Vratas and hundreds of charitable gifts.
31. He who composes songs himself and sings and dances too
without shyness, shall attain in half a moment the benefit of perform­
ing ten million Yajfias.
32. He who forbids songs and dances during the observance of my
Jagarana is cooked (and tortured) in Raurava and other (hells) for sixty
thousand Yugas.
33. Those who go near the man who dances (at Jagarana) are let
off by Dharmariija (god of death). They become liberated and attain my
region.
34. He who makes fun of the man who dances during the obser­
vance of Jagarana falls into hell and stays there for a period of fourteen
Indras.
35. He who devoutly reads the (holy) book (Purana) during the
observance of my Jagarana, shall stay in my presence for as many
Yugas as the number of verses (read).
36. The benefit that has been mentioned by learned men, of
circumambulations, is not attained even by four crores of sacrifices.
37. О son, he who lights a series of lamps in front of me during
the observance of my Jagarana, is endowed with ten million aerial
chariots and he stays in heaven till the end of the Kalpa.
38. The man who reads the stories of my boyhood activities (as
in the tenth Skandha ofBhigavata) during the observance of my Jigarana,
shall stay in Sveta Dvlpa for thousands and crores of Yugas.
39. Hence Jagarana should be observed in both bright as well as
dark fortnights.
40. He who reads the (Bhagavad) GTtior the Thousand Names
(i.e. Vi§nu-sahasra-n&ma) at night (during the observance of the holy
Jagarana) shall attain the benefit mentioned in Vedas and Puranas.
41. He who makes the gift of a cow during the observance of my
Jagarana, О my son, obtains the benefit of (gifting away) the whole of
the earth (wiffi seven continents). There is no doubt about it.
232 SkandaPuribta

42. The greatest meritorious act of all on the earth, О my son,

is the Jftgarana on the Dvftdaft day. It is well known in all the three
worlds.
43. Those who observe J&garana mentally, verbally and physi­
cally do not return at all from my world.
44. He who encourages people (to observe) and (himself) observes
J&garana at night, attains emperorhood. What has been said by me is
true, О son.
45. Those who observed J&garana at night were honoured by Kakuts-
tha with charitable gifts in accordance with his capacity. Rare king­
dom was obtained by him.
46. The Brfihmana singers, those who play on the musical instru­
ments and those who dance, go to my eternal world along with the
female dancers.
47. By observing J&garana, those who were desirous of benefits
among all those who were born of evil and wicked wombs, attained
lordship of the earth, О excellent sage.
48. (Even) C&nd&las and others who were free from desires at­
tained salvation through J&garana. There is no caste-distinction among
those who observe my J&garana.
49. In Kali Age meditation is not sanctifying; in Kali Age the
water of Gahg& (is not sanctifying); in Kali Age excepting my J&garana
alone, no Jipya (Mantra for repetition) is sanctifying.
50. When the Dv&da&T day has come, those who observe J&garana
are the blessed ones undoubtedly in Kali Age. They have accomplished
their duties.
51. In this world of men, no man should be averse to the obser­
vance of Dvftda&T. (Else) he is sure to make past and future (genera­
tions of his family) fall into hell.
52. Of what avail is it if many sons are born? It is better to have
one son who is endowed with good qualities and who will redeem all
the ancestors through J&garana on the Dv&da&f day.
53. If a man reads devoutly the greatness of the rite of Jftgarana
described by me, his son born on Dvfida&T day shall redeem a hundred
generations of his family.
54. If the Jftgarana rite is observed, О son, the sin of carnally
approaching forbidden women and that of eating forbidden food perish.
55-56. If the rite of Jftgarana is performed on Dvfida&I day at
night, О Pour-faced One, the sin committed unknowingly, the sin commi­
tted knowingly, the sin acquired in the previous births, and the sin
n .v.l3S 7—n.v.l4.1 253

acquired in this birth—all these perish, all his tasks are realized, every­
thing thought of by him is accomplished.
57. By the J&garana alone on the Dvada£T day, men attain sal­
vation.
58. The benefit that is obtained through Dv&da£l is not attained
by people who reside in Kuruksetra or in Prayaga in Kali Age.The men
who stay there do not have this greatness.
59. О son, neither by thousands of horse-sacrifices nor by plung­
ing into a crore of TTrthas does one get the benefit which one gets when
the Jigarana is performed on Dv&da£l day.
60. He who reads or listens to the greatness of Dv£da£T shall
attain the eternal place. He shall be absolved and purified of all sins.
61. All the wicked Planets always become gentle towards him.
He will never have separation from his progeny. Dv&da£l is the cause
thereof.
62. He who is always interested in my glory, will never have any
mishap. In battle and in the royal household, he will be victorious
always.
63. His mind will always be inclined towards virtue. His devo­
tion to me will be devoid of impurities. As a result of the devotion to
Dv£da£T, no sin will affect that man.
64. He will never become a ghost if Jigarana is observed by him.
One who is without EkidafT will never have good status in the next
world. Hence with every effort that day has to be observed in Kali Age.

CHAPTER FOURTEEN

The Greatness o f the “Matsу a ” Festival1

SrT Bhagavin said:

1. Then in the morning on DvidaiT day, in the bright half of the
month of MirgalTrsa, the Matsya festival is to be celebrated by the
wise, with due offerings and services in accordance with the injunc­
tions.

1 This chapter is a part of ‘Dv&daiT Kalpa* in which it is laid down that a

fish of gold should be worshipped with due formalities (vv 23-38) and is to be
given to one*s preceptor (v 33). The ‘fish’ comes in this Kalpa as probably fish
was the first incarnation of Vi?nu.
254 SkandaPurSnaл

2-7. On the tenth day in the month of Mirga£Tr$a, with due self-
control, the devotee should perform worship of the Lord. The, intelli­
gent devotee then should perform the sacred rites in the holy fire in
accordance with the injunctions.
Clad in clean clothes, he should, with a delighted mind, cook the
consecrated Havya rice and walk five steps. Then he should wash his
feet. He should then take a twig eight Aftgulas long from a KsTravrkfa
(a tree that exudes milky juice) and brush his teeth. Thereafter, he
should perform the Acamana rite carefully.
He then surveys the entire sky and meditates on me, the Lord holding
the iron club. He meditates on me as one who is clad in yellow robes,
who wears a crown, who has the conch, the discus and the iron-club
in his hands, whose lotus-like face is delighted and who is characterised
with all distinctive features.
After meditating thus the man takes water in his hand, meditates
on the Lord as one present in the middle of the Sun and offers the
Arghya with the water in his hand. At that time, О Four-faced One,
he should utter these words:
8. uO PundarTk&k$a (Lotus-eyed One), I shall remain without food
on the Ek3da£T day and take food on the next day. Be my refuge, О
Acyuta.”
9. After saying this, he should, on the night (of the same day)
repeat the words “(obeisance) to NSrSyana” himself in accordance
with the injunctions, in the presence of my idol.
10-11. Then in the morning he should go to a river that joins the
sea or any other one, or a lake, or remain in the house itself and take
the pure clay therefrom. The man should salute the Lord after taking
the clay with the following Mantra and he shall become pure:
12-16. (The Mantra for taking the clay) “O Goddess (Earth), it
is by you that all the living beings are always sustained and nourished.
By that truth, О auspicious one, remove my sin.
All the TTrthas within the Cosmic Egg have been touched with their
hands by Devas. Therefore, I handle this clay touched (by them) and
taken from you.
О Varuna, all the R asas (liquids, juices) are perpetually present in
you. Therefore, flow on this clay and sanctify it. Do not delay."
After propitiating the clay and water thus, he should apply the same
on himself three times by means of the entire lump of clay. It is then
washed off in the water. The man shall always take his bath only in
П.у.14.17-32 255

this water. Away from the crocodiles and tortoises, he should take his
bath, perform the necessary rites, and go to my abode then.
17-22. There, О great Yogin, he should propitiate Lord NfirSyana,
Hari. “Obeisance to Ke£ava”—(he should worship) the feet. “Obei­
sance to D&modara”—the waist. “Obeisance to Nrsiihha”—the pair of
knees. “Obeisance to one having Srivatsa”—the chest. “Obeisance to
one having Kaustubha in the navel”—the neck. “Obeisance to Sripati”—
the bosom. “Obeisance to the conqueror of the three worlds”—the arm.
“Obeisance to the soul of everyone”—the head. “Obeisance to the
holder of the discus”—the face. “Obeisance to Ankara”—(he should
worship) the conchshell. “Obeisance to GambhTra”—the iron club.
“Obeisance to £antamQrti”—the lotus.
After worshipping Lord NSrSyana, Lord of Devas, thus, the wise
devotee should place four pots in front of the Lord. They should be
filled with water and smeared with white unguents and sandalpaste.
Flower-garlands should be put upon them. The tender leaves of a mango
tree must be kept upon them. They should be wrapped in white cloth.
Copper vessels with gold pieces in them and filled with gingelly seeds
should be placed upon them.
23-24. The four pots are glorified as the four oceans. In the middle
of those pots the devotee should keep a pedestal with a cloth in the
centre. Upon it a vessel made of gold, silver, copper or wood shall be
placed. If a vessel of the kind mentioned before is not available, a cup
of the leaf of Pala£a (Butea frondoza) is recommended.
25-28. The vessel should be filled with water. A replica of Lord
Jan&rdana in the form of a fish should be made in gold and put in that
vessel. It should be fitted with all the ancillaries of the Lord of Devas.
It should be adorned with Vedas and Smrtis. There should be many
kinds of foodstuffs, fruits and flowers enhancing the splendour thereof.
The Lord should be duly worshipped with scents, incense and cloths:
“Just as, О Lord in the form of fish, all the Vedas that had been taken
to the nether worlds were lifted up by you, so also, О Ke£ava, redeem
me up from the ocean of the worldly existence.” After uttering this he
should perform the rite of J&garana in front of it.
29-32. (The festival shall be celebrated) in conformity with one’s
affluence*
When the day has dawned clear, the four pots should be given to four
BriUimanas.
■

The vesseT kept in the East shall be given to a Bahvrca (one who
256 SkandaPurSna

is conversant w ith R gveda); that in the South shall be given to a Ch&ndogya

(S a m a v e d in ); th e d e v o te e sh o u ld g iv e th e e x c e lle n t v essel k e p t in th e
W e st to a p e rso n w e ll-v e rs e d in Y a ju rv e d a . H e sh o u ld g iv e th e v e sse l
in th e N o rth to a n y o n e h e p le a se s. T h is is th e p re s c rib e d p ro c e d u re .
W h ile g iv in g th e v e sse ls aw a y , he sh o u ld u tte r th u s: “M ay R g v e d a
b e p le a s e d in th e E ast. M ay S S m av ed a be p le a se d in th e S o u th . M ay
Y a ju rv e d a b e p le a s e d in th e W est and m ay A th a rv a v e d a b e p le a s e d in
th e N o rth .”
33. T h e g o ld e n re p lic a o f fish sh o u ld be g iv e n to th e p re c e p to r
a fte r h o n o u rin g h im d u ly an d in th e p ro p e r o rd e r, w ith sc e n ts, in c e n s e
e tc . an d c lo th s.
34. T h e Ac&rya sh o u ld c o n d u c t e v e ry th in g in c lu d in g th e s e c re t
(m e th o d o f w o rsh ip ) by m e s o f (th e re q u is ite ) M an tras. A fte r g iv in g
th e g ifts d u ly , th e d o n o r sh all h a v e a c ro re tim e s th e b e n e fit.
35. A b a se m an w ho, ev en a fte r g e ttin g th e p re c e p to r, a c ts in
c o n tra v e n tio n d u e to d e lu sio n , is c o o k e d (i.e. to rtu re d ) in hell in a c ro re
o f b irth s.
36. H e w h o o ffe rs in ju n c tio n is c a lle d G uru by th e w ise. A fte r
g iv in g e v e ry th in g in a c c o rd a n c e w ith th e in ju n c tio n on th e Dv&da£T
d a y , he sh o u ld w o rs h ip m e.
3 7 -3 9 a . H e sh o u ld fe e d th e B rU hm anas an d p re s e n t th e m w ith
m o n etary g ifts a c c o rd in g to his cap a c ity . T h ere m u st be p le n ty o f w ell-
c o o k e d , w e ll-d re s s e d fo o d . A fte rw a rd s th e m an h im s e lf sh o u ld ta k e
fo o d a lo n g w ith B r& hm anas. H e sh o u ld h a v e fu ll re s tra in t u p o n h is
sp eech a n d se n se-o rg an s. О m o st e x c e lle n t one am o n g tru th fu l p e rso n s,
liste n to th e b e n e fit an d m e rit o f th a t m an w h o c e le b ra te s th e M a ts y a
fe s tiv a l in a c c o rd a n c e w ith th is p ro c e d u re .
3 9 b - 4 1. If o n e has o n e m illio n m o u th s an d th e lo n g e v ity eq u al to
th a t o f B rah m S , О p e rfo rm e r o f g re a t h o ly rite s, o n e c a n d e s c rib e
(a d e q u a te ly ) th e b e n e fit o f th is p io u s a c tiv ity .
H e w h o d e v o u tly e x p o u n d s o r liste n s to th is e x c e lle n t D vida£T kalpa
sh a ll b e lib e ra te d fro m all sin s.
U.v.15.1-13 257

CHAPTER FIFTEEN

E ffica cy o f the Name o f Krsna*

SrT Bhaga vSn said:

1. О excellent interlocutor, I shall decisively and in the proper
order describe and explain those questions you have put before. Listen.
2. The Lord of the month of M3rga$Trsa is Ke£ava accompanied
by KTrti. His worship is to be performed as stated before.
3. Considering the Br&hmana as Ke£ava and his wife as KTrti,
the couple should be duly honoured with clothes, ornaments and cows.
4. О dear one, if the couple is honoured and worshipped, I too am
worshipped undoubtedly. Hence the couple should be necessarily honou­
red. That will give me satisfaction.
5-7. Different kinds of charitable gifts must be made, which will
gratify me. They are: the gifts of cows, lands and especially gold,
clothes, bed, ornaments, and houses. These should be given. They cause
satisfaction to me. Out of all (kinds of) gifts three are proclaimed to
be most excellent, viz. land, cow and learning.
8. If these three are given, О dear one, 1 shall have immeasurable
pleasure. Hence in the month of M&rgagTrsa these three splendid gifts
should be made by men.
9. О sinless one, the procedure of the holy bath has been clearly
described by me before. This is undoubtedly the procedure of worship,
holy bath and charitable gifts.
10. One who takes but one meal (everyday) and devoutly feeds
Briihmanas during the whole month of MSrgaSTrsa, shall be liberated
from sickness and sins.
11. He shall become a great agriculturist and shall have abun­
dant wealth and foodgrains. Of what avail is much talk in this connec­
tion? Listen to my great secret.
12. Fire-god and BrShmana, these two represent my mouth, О
bestower of honour. The mouth named Brihmana is the most excellent
one and not so Fire-god.
13. That which is offered as Н ота in the mouth named Br&hmana,
* Purftnas (especially the later ones) glorify the name of God (be ii Siva or
Vi$nu). But here the glorification of the name Kf$na comes alter describing the
importance and the worship etc. of a Brahmin couple who are supposed to rep­
resent Vi$nu and his consort KTrti in the month of MSrgasTrsa and of feeding
Br&hmanas.
258 SkandaPurinam

О dear son, shall become a crore of times meritorious. That which is

named Fire is dependent upon Brihmana. Brahmanas are free.
14. Milk-pudding resembling the moon (in whiteness) with plenty
of sugar and ghee should be offered as Нота in the mouth of a Brahmana.
It causes delight to me, О son.
15. О son, if you wish for the happiness of wife and sons etc.,
worship the mouth of Brahmana with splendid Modakas, circular pan­
cakes, juice of wild date tree and Phenika sweet fried in ghee. It causes
delight to me.
16. In the month of M&rga&rsa, perform Havana in the mouth of
а ВгйЬтапа with splendid cooked rice that has the lustre and fragrance
of (white) lilies, that is served along with Mudga pulse igreen gram)
and plenty of ghee with good flavour.
17. STkaraka (a variety of sweet delicacy) that is boiled in milk
and ghee with plenty of dried date fruits (called KhSriks) and Cara
fruits (Buchanania ladfolia?), sugar, camphor and coconut kernels causes
auspiciousness.
18. Splendid and attractive side-dishes and pickles should be prepared
in the month of Marga£Trsa, О Four-faced One, for the sake of Brahmanas.
19. The pleasant £ikharinl (a dish with curds, sugar, spices etc.
called $rfkhan<i in Marathi) and other things pleasing to them should
be prepared. After making all these things, he should feed Brahmanas
with great respect, О son.
20. The more they relish (the sweet) things served and eat them,
the greater is my delight. It is a rare thing in the world.
21. Hence the different things should be prepared in such a way
that the Brahmanas are pleased. If they are pleased, I am also pleased
undoubtedly.
22. Believe, О Four-faced One, I am not speaking untruth to you.
This secret has been stated by me for the sake of your welfare, О
bestower of honour.
23. Even if they shout rebuke and beat, they are worthy of being
bowed to, О bestower of honour, because of my love (for them).
24. This should be done in this manner always, О son, particu­
larly in the month of MargaiTrsa. You had asked, MWhat should he
eaten?”, О Brahma; hear that.
25. My Ucchifta (remnants after taking food) should be eaten by
those who are devoted to me. О son, it is sanctifying. It bestows sal­
vation even on sinners.
П. у. 15.26-38 259

26. If anyone eats the leavings of my food everyday, he should

attain the merit of a hundred C&ndriyana rites for every lump thereof.
27. The devotees will have two types of food: Avaiista (that
which is not partaken and so left over) and Ucchi$ta (partially con­
sumed and left over). They do not have any other types of food. Should
they take (anything else) they shall perform the expiatory rite of
C&ndrayana.
28. If anyone takes food, drink etc. without dedicating it to me,
the food is as bad as the faeces of a dog and the drink just like liquor.
29. Hence, О son, food, drink and medicine should be dedicated
to me first and then taken with great devotion. They make what is
impure into one that is pure.
30. My Ucchista yields the benefit of TTrtha, Yajna etc. It de­
stroys the evils of Kali. It bestows good status even on persons of
vicious deeds.
31. No devotee should partake of the food offerings to other deities.
By eating the cooked rice of non-devotees one shall fall into hell.
32. Listen attentively to what should be stated about which you
have asked. I shall state it out of love for you, though it is a great
secret of mine.
33. My name should be uttered particularly in the month of
M&rgaglrsa.1 The name Krsna should be repeatedly uttered. It is ex­
ceedingly pleasing to me.
34-35. This is my vow. Even Suras and Asuras do not know this,
О my son. Only he who has sought refuge in me mentally, verbally and
physically attains all the worldly desires. He will attain Vaikuntha
which is greater than everything and (will have) even my beloved KamalS
(the goddess of fortune).
36. If anyone remembers me everyday uttering ‘Krsna’, ‘Krsna'
continuously, I redeem him from Naraka in the manner in which the
lotus comes up breaking through water.
37. He who worships me just for fun, or out of hypocrisy, or due
to foolishness, greediness or even fraudulently is my devotee. He does
not have to repent.
38. When death is imminent, if people repeat “Krsna, Krsna**,
О dear son, they will never see Yama even if they are sinners.12
1. As it is the glorification of MftrgafTr$a. the name of Krsna is recommended—
not that this Jag§ is restricted to this period only.
2. The belief in the efficacy of uttering the name of God at the time of death
still persists in India. The great reverence for God's name expressed in vv 38-
68 is re-echoed and repeated by saints all over India since then.
260 SkandaPurSpa

39. Earlier in his life a man might have committed all sorts of
sins. But at the time of death if he remembers (to utter the name)
Кода, he shall undoubtedly attain me.
40-41. If a helpless miserable man utters the words “Obeisance
to Кода, the great one" he attains the immutable (eternal) regidn.
When death is imminent, if a person utters “$гТкода” and gives up
his life even as he utters it, the leader of ghosts (i.e. Yama) stands far
off and sees him going to heaven.
42. Whether in a cremation ground or in a street, if a person
utters “Кода, К ода” and dies, О son, he attains me alone. There is
no doubt about it.
43. If any man dies anywhere within the sight of my devotees,
he shall attain salvation even without remembering me.
44. О son, do not be afraid of the blazing fire of sins. It shall be
sprinkled (and put out) with the drops of water issuing from the cloud
named $rlkrsna.
45. Why should there be any fear of the serpent of Kali that has
very sharp fangs? He will perish on being burned by the Are issuing
forth from the wood of the name of £rfkrsna.
• • •

46. Excepting remembering Опкода there is no other medicine

for men who are burned by the fire of sin and who are separated(?) from
performance of Karmas.
47. Just as there is GaAgS in Pray&ga, Narmadi in Suklatlrtha
and SarasvatT in Kuruksetra, so also is the glorification of £гТкода.
48. Without the remembering of Srikrsna there is no redemption
of men who are immersed in the ocean of worldly existence and who
are submerged in the waves of great sins.
49. Excepting the remembrance of Snkrsna, there is no other viaticum
(provision for a journey) to those who go (to the other world), to the
sinning people who do not wish for it (even) at the time of death.
50. There is Gayft, Ш , Pu$kara and Kuruj&Agala, О son, in
mansions wherein there is the glorification (of the Lord) with the repetition
“К ода, К ода" everyday.
51. If the tongue of anyone prattles “Кода, К ода” always, his
life is fruitful, his birth is fruitful, his happiness alone is fruitful.
32. If the two syllables HA and R ia n uttered by anyone at least
once, he has girt up his loins for proceeding towards salvation.
53. Sinning people cannot commit as many sins as my name is
competent to burn down.
54. If anyone glorifies the Lord by repeating “Кода, К ода”,
II.v.15.55-67 261

neither his body nor his mind are pierced (by sin). (One will not be
touched by) sin and affliction if one glorifies the Lord by saying “Кода,
К ода”.
55. There shall be no ailment or sin in the mind of that man who
never forsakes the wholesome and beneficial word Srfkrsna in Kali
Age.
56. On hearing a man repeatedly uttering “Srlkysna” the Lord of
the Southern Quarter (Yama) wipes off his sin acquired in the course
of hundreds of births.
57. The sin that is not dispelled by hundreds of CSndrSyana (expiatory
rites) and thousands of ParSka rites, is removed by repeatedly uttering
“К ода, Кода".
58. I have no pleasure at all (in hearing) crores of other names.
When the name Srfkrsna is uttered, I get more and more delight.
59. The benefit that is proclaimed (as resulting from) performing
the rites during crores of lunar and solar eclipses is obtained by utter­
ing “К ода, К ода”.
60. Such (great) sins as carnally approaching the wife of the pre­
ceptor or stealing gold etc. are dispelled by glorifying ЗгТкода like
snow heated by sunshine.
61. If a person is contaminated with the great sins beginning
with carnally approaching forbidden women, he is liberated from them
if he glorifies $гТкода at least once, even at the time of his death.
62. A man may be of impure mind. He may not strictly adhere
to the code of good conduct. Even he does not become a ghost, if he
glorifies £г1кода in the end.
63. If, in Kali Age, the tongue does not glorify the good qualities
of $г!кода, let it not exist in the mouth. Let that unchaste one go to
the nether worlds.
64. О son, the tongue that glorifies ЗгТкода is to be respected by
all means whether it is in one’s own mouth or in another man's mouth.
65. If it does not glorify the good qualities of Зпкода day and
night, the tongue is a creeper of sin, though called (by the designation)
tongue.
66. Let that tongue which is in the form of a disease fall shat­
tered into hundred pieces, if it does not utter “Зпкода, Кода, Кода,
ЗгЛсода”.
67. If am an gets up in the morning and repeats aloud the great­
ness of the name of ЗгПсода, I shall be the bestower of welfare on him.
There is no doubt about it.
262 SkandaPurSna

68. He who recites the greatness of the name of £rTkrsna at the

time of the three junctions (morning, noon and dusk) shall attain all
desires. On death he attains the greatest goal.

CHAPTER SIXTEEN

The Greatness o f SrTmadbhSgavata*

Sn Bhaga vSn said;

1. Listen, О Four-faced One, to (the description of) meditation.
I shall give it with a delighted mind. By listening to it, a man obtains
good fortune on the earth.
2. (The form to be meditated upon)
The Lord is to be meditated upon as follows:1 The Lord is seated
on a lotus-like pedestal placed in a spot paved with and illuminated
by precious stones. The Kalpa trees shine nearby. The bejewelled spot
shines within a pavilion with golden background surrounded by a glo­
rious park.
3-4. He has the dark-blue lustre of sapphire. He is in the form of
a very small child. His tresses, glossy like molasses, are scattered over
his face. His face is handsome like the beautiful full-blown lotus surrou­
nded by swarms of bees. His eyes resemble blue lotus.
His cheeks gleam on account of the moving ear-rings. The nose is
shapely and beautiful. The lips are red. The whole face is full of smiles.
Many ornaments scatter their refulgence round his neck. He holds his
nail(?) His eyes resemble a lotus.
3. His chest is soiled and grey-coloured due to the dust particles
raised by the cows. His limbs are well-nourished. They gleam like
gold. Strings of tinkling bells are tied round his hips and the pairs of
beautiful calves and thighs.
6. He shines with the excellent lustre of the lotus-like pairs of
hands and feet having the splendour of a Bandhujlva flower. He is

* The next section deals with Bhfigavata Mfihfitmya, but this chapter is a part
of M&rgaiTr$a M&h&traya and is not related to the next section.
1. For meditation on God some form must be conceived for concentration of
the mind. Here vv 2-7 give a beautiful description of К ода as a child. It will
appeal to all devotees for meditation.
 ff.v.16.7-17 263

laughing. There is milk-pudding in his right hand. He holds fresh, pure

butter in his left hand.
I. He is fire (that burns down) multitudes of demons who have
become a burden to the earth. He is engaged (in the task of) killing
Putank and others. The Lord is surrounded by groups of cowherdesses
and cowherds. The Lord of Devas is bowed down to by Indra and others.
8. Humble with devotion, he should worship Krsna after remem­
bering him early in the morning, along with the Lord of Serpents as
well as Vajra (thunderbolt) etc. The devotee should please him with
butter like white lotus and with milk mixed with curds.
9. The man who is always endued with faith and piety and who
always worships Acyuta in the morning itself, shall ere long attain
fully the goddess of fortune and after death he shall go to the purest
great abode (Vaikuntha).
10. The Mantra, О son, has previously, at the outset, been men­
tioned, named $rimad-damodara.1It is fascinating to the entire world.
Listen to those who are entitled to its use.
II. О son, this most important Mantra should not be given by you
to an undeserving person. The secret that yields Siddhi quickly should
be guarded with great effort.
12-16. The preceptor should not accept a disciple who is idle,
dirty, distressed and characterized by hypocrisy and delusion. He (the
pupil) shall not be indigent, sickly, infuriated, lecherous and lustful.
He should not be jealous and malicious, roguish and harsh in speech.
He should not be one who has earned wealth unjustly or who is always
devoted to other men’s wives. He should not be inimical to the learned.
He should not be a perpetually ignorant fellow or one who professes
to be a scholar. He should not be one who has deviated from his vow
or one who is of obscure (or irregular?) means of livelihood. He should
not be slanderous or vicious in mind. He should not be voracious, cruel
in his activities, or a leader of wicked-minded men. He should not be
miserly, sinful, dreadful or one who terrorises persons who seek refuge
in him. The preceptor should not accept a disciple who has all (any
of) these evil characteristics. If he accepts him, his defects (sins) will
affect the preceptor.
17. Just as the defect (mistakes) of a minister affects the king,

1. The author of this section emphasizes D im odan as the Mantra for medi­
tation and Japnr The qualifications of a disciple to whom the Mantra is to be
imparted are given in vv 11-22.
264 SkandaPuritoa

just as the defect of wife affects the husband, so also the defect of
disciple passes on to the preceptor undoubtedly.
18-21. Hence the teacher should always test the disciple and only
then should he accept him. The disciple should be one who is devoted
to the service of the preceptor mentally, verbally and physically. He
should not stoop to thieving. He should be endowed with pious quali­
ties (faith, etc.), should endeavour to attain salvation. He should be
devoted to the vow of celibacy. He should always be steadfast in the
performance of holy rites. He should be cheerful (optimistic) in his
mind. He should be pure and not be knavish. His mind shold be free
from impurities. He should be devoted to helping others. He should be
disinterested. He should be one who causes delight to the preceptor
with his mind, body (personal service) and wealth. He should cause
delight, О son, to all who depend upon him and shall be pure.
22. (The preceptor) should impart the Mantra to a disciple of
only such a nature and not otherwise. If he were to instruct otherwise,
the curse of Devas will fall on him.
23. Listen, О son, I shall describe the characteristics of the prece­
ptor too.1Only that person who is endowed with these characteristics
should be a preceptor to people.
24. He who is impartial in mind, calm and quiescent, devoid of
anger, friendly to all men, good in behaviour, great and magnanimous
and accords equal treatment to all in the world, is glorified as the
(ideal) preceptor.
23. He must always observe my holy rites and vows. He must be
one honoured by Vai$navas. He must be interested in episodes pertain­
ing to me. He must be ever devoted to my festivals.
26. He must be an ocean of mercy and must be perfectly con­
tented. He should be one who helps and obliges all living beings. He
must be devoid of desire. He must be an all-rounder and accomplished
gentleman. He must be an expert in all lores.
27. He must be capable of dispelling all doubts. He must not be
lazy. Such a preceptor is a respected Brfihmana. He knows what hap­
pens at different times. He should bless all.
28. The disciple having the characteristics mentioned before should
receive that Mantra, О son, from a preceptor of this type, in the month
of M8rgaftr$a which is my resort.

I. Qualifications of the preceptor are detailed in vv 23-27.

U.v. 16.29-41 265

29. A wise man should perform all the Vai$nava Vratas. He should
always listen to the great (holy scripture) SiimadbhSgavata that is my
favourite.1
30. The Purina named Sifmadbh&gavata is renowned throughout
the world. The devotee should listen to it with faith. It causes my
satisfaction and pleasure.
31. A man who reads the BhSgavata PurSna continuously gets the
merit of gifting a tawny-coloured cow for every syllable (so read).
32. He who reads or listens to half or even one-fourth of a verse
quoted from BhSgavata everyday, shall obtain the merit of (the gift of)
a thousand cows.
33. О son, a man who reads with (mental and physical) purity a
verse from BhSgavata everyday, attains the merit of (reading) all the
eighteen Pur&nas.
34. Vai$navas stay there where my story is continuously (told).
Those men are unaffected by Kali, who always honour my (favourite
PurSna).
33. Those men who honour in their abode the scriptures of
Vai$navas12 become rid of all their sins and they are saluted by Suras.
36. If people always honour the scripture BhSga vata in their houses
in the Kali Age, if they clap their hands (in praise thereof) and if they
shout in joy, I become delighted with them.
37. The Manes drink milk, ghee, honey and water for as many
days, О son, as their descendants keep the BhSgavata text in their
abodes.
38. Those who devoutly present the BhSgavata scripture to a Vai$nava,
reside in my world for thousands and crores of Kalpas.
39. Devas are propitiated till the universal annihilation of all
living beings by the men who honour the BhSgavata scripture in their
abodes always.
40. If one has in one’s abode half of a verse or even one-fourth
of it from the excellent BhSgavata, of what use are the collection of
hundreds and thousands of other scriptural texts?
4,1. If, in Kali Age, anyone has no BhSgavata text in his abode,
he will never return from the noose of Yama.

1. The importance of listening to or reading SrTmadbhaga\ata is shown in vv

29-34 and in vv 47ff.
2. VV 35-46 describe the efficacy of the BhSgavata if one copy of it is kept
in the house.
 266 Skanda Purina9

42. If there is no BhSgavata text in anyone's house in Kali Age,

how can he be known as a Vai$nava? He is worse than а С&п<Ша.
43. О Lord of the worlds, scriptural texts must be collected even
at the cost of all that one possesses. For the sake of propitiating me,
0 my son, a Vai$nava must do so always.
44. Wherever there is Bh&gavata%the holy scripture, in Kaii Age,
1 always stay there along with Devas.
45. All the Tirthas, (West-flowing and East-flowing) rivers and
lakes, Yajfias, the seven cities and all the meritorious mountains are
present there.
46. О Lord of the worlds, my scripture should be listened to by
one who seeks fame, virtue and victory, for the sake of dispelling sins
and by the pious-minded one for the sake of salvation.
47. £rTmadbh&gavata is meritorious. It yields longevity, health
and nourishment. By reading or listening to it, one is liberated from all
sins.
48. If people do not listen to the great (scripture) Snmadbhaga vata,
О Lord of the worlds, their perpetual master is Yama. It is indeed the
truth, the truth (positively).
49. If a man does not go to listen to Bhagavata, О son, particu­
larly on the Ekada£T day, there is no greater sinner than he.
50. I stay in that house where a verse from Bhagavata, or half of
it or even a quarter of it is kept written.
51. Approaching all the hermitages and taking a holy plunge in
all the rivers is not as sanctifying unto men as Snmadbhagavata.
52. Wherever there is £rlmadbhigavata, О Four-faced One, I go
to that place like a cow fond of her calf.
53. 1 never abandon that man who is a reader and expounder of
my stories, who is always engaged in listening to my stories and who
is delighted in his mind (on hearing) my stories.
54. If a man does not stand up on seeing fnm adbhigavata, the
meritorious scripture, О son, his merit for the whole year perishes.
55. If a man honours Srfmadbh&gavata on seeing it by standing
up and bowing down to it, by seeing him I derive matchless pleasure.
56. If on seeing Bhigavata from a distance a person (gladly)
proceeds towards it, he shall undoubtedly attain the merit of a horse-
sacrifice for every such step.
57. If a man gets up and bows down to SrTmadbhigavata, I grant
to him wealth, sons, wives and devotion.
 JZ v. 16.53—Ц. у. 17. 267

58. If men dfevoutly listen to £nmadbhSgavata offering royal reception

and reverence to it, I am won over by them (easily).
59. О righteous one, men who listen devoutly to the great
SrTmadbhSgavata during all my festivals give me great delight.
60. I am won over by them through clothes, ornaments, flowers,
incense, lamps and presents like a good husband by a good wife.

CHAPTER SEVENTEEN

The Greatness o f Mathura*

BrahmS said:
1. О Lord of Devas, which is that holy place in which the month
of Marga£Trsa is most celebrated? What is the benefit thereof? О Lord,
state everything.

£ n Bhagavan said:
2. There is a great sacred place of mine well-known as Mathura.
It is very beautiful and well-honoured. It is the place of my birth and
is very much loved by me.
3. At Mathura, О Four-faced One, a devotee obtains the merit of
a TTrtha at every step. Wherever the man may take his holy bath, he
is liberated from terrible sins.
4. О son, Mathura is destructive of sins. It dispels the agony
suffered in hells by men of wicked souls devoid of all piety and virtue.

* This Sthala-purflna of Mathurfl has a tenuous relation with this Mflhfltmya—

only that the month of Mflrga£Tr$a is favourite with Visnu and Vi$nu-Krsna hap­
pened to live in Mathura region in the early part of his life.
In spite of this far-fetched relation, the city of Mathura had. however, a
glorious past since 6th cent. BCE. It is mentioned in the Pali canon (AAguttara-
nikSya 1.167, Majjhima Nik&ya 11.84), indirectly in Pfinini (Varan ad i gana IV.2.28),
Megasthenes, in connection with Heracles (Krsna). VflP 11.185 records the estab­
lishment of Mathura at Madhuvana by Satrughna. Hiuen Tsang (7th cent. CE) notes
that Brahmanism and Buddhism were equally prominent here. Apart from its his­
torical importance, Varflha Purflna devotes about 1000 verses (Chs. 152-178). Bfhan-
N&radTya (Chs. 79-80), BhP X and Vi$pu Purina V,VI write a great deal about
Mathurfl and К доа'а association with it. This chapter does not include TTrthas at
Mathurfl as hafbeen done ip the Badarikfi or Ayodhyfl-Mflhfltmya. It is in a way
an Appendix td this Mflsa-Mflhfltmya.
268 SkaadaPurina

5. An ungrateful one, a drink-addict, a thief and a man whose

holy vow is interrupted in the middle and broken, is liberated from
terrible sins on reaching MathuriL
6-7. Just as darkness disappears at sunrise, just as mountains run
away out of fear of the thunderbolt, just as serpents perish on seeing
Garmja, just as clouds are scattered on being tossed by wind, just as
(worldly) misery is dispelled by the knowledge of reality, just as el­
ephants run away on seeing a lion, so also sins perish at the sight of
MathurS, О son.
8. On seeing Madhupuri a man endowed with faith and devotion
becomes purified even if he is a slayer of a BrShmana. What need one
say of other sinners?
9. Sins become desperate and go away from the body of one who
is desirous of taking his holy bath in MathurS and goes there step by
step.
10. Even if people go to MathurS casually or for any business
dealings or for service, they rid themselves of sins merely due to their
holy bath in MathurS and go to heaven.
11. Even those who utter the name of this (city) shall undoubt­
edly attain salvation. There is perpetual Krtayuga them; there is UttarSyana
(period of the northern transit of the Sun) there always.
12. He who hears about my temple at MathurS on being men­
tioned by another, is liberated from sins.
13. On being seen or touched the particles from the feet of those
men who stay there for three nights, О son, sanctify (everything).
14. Just as flames of fire burn clusters of grass, so also the city
of MathurS bums great sins.
15. It is said that the holy bath in all the zones of MathurS is
more efficacious than, and the merit thereof is superior to, the merit
earned by bath in all the Tirthas.
16. Men who remember MathurS acquire that merit which ac­
crues from a study of the four Vedas.
17. A sin committed elsewhere perishes on approaching a Tfrtha;
a sin committed in Tirthas becomes permanent like adamantine ce­
ment
18. A sin committed at MathurS perishes at MathurS itself. By
staying there a man obtains (all die aims of life) namely virtue, wealth,
love and salvation.
19. Sin that takes ten years elsewhere to be consumed completely,
О Pour-faced One, takes only ten days in the holy spot of MathurS.
II.v.17.20-34 269

20. There is nothing in heaven, in nether worlds, in firmament or

in the mortal world as dear to me always as Mathuri.
2 1-23. The holy spot of Mathuri is greater than all other TTrthas
(taken together). It is the place where thirty-three thousand years were
spent (by me) in sports in childhood with the cowherds. By remember­
ing Mathuri one attains the same merit as in the whole of the Bhirata
sub-continent.
О son, everyday, one attains in Mathuri more merit than that ob­
tained at the river SannihatT when there is a solar eclipse.
24. In the city of Madhu, О son, one obtains in the Marga£Trsa
monththat merit which is obtained in TTrtharija Prayiga in the course
of a full thousand years.
23. In the course of a day in the month of Margatfrsa, О son, one
obtains in M athuri that merit which is obtained at VarinasT in the
a

course of a full millennium.

26. By (spending) a day in Mathuri one obtains the same merit
as is obtained by a man who gifts a plot of land near GodivarT. in
Dviraka or in Kuruksetra or who spends six months at Gayi.
27. Neither Dviraki, nor Ki£T nor Kafic! can be a Tlrtha (like
Mathuri) where Miyagadidhara (i.e. Visnu) is the deity. If libations
are offered to them by means of Yamuni-water, Pitrs do not desire the
offerings of balls of rice.
28. Those men who view Mathuri as though it is an ordinary city
should be known as those contaminated with masses of sins.
29. If Mathuri is not seen by one, but one had the desire to visit
it, one is reborn in Mathuri wherever one dies.
30. О Four-faced One, one may even count the dust particles of
the earth in course of time. But there is no limit to the number of
TTrthas in Mathuri.
31. Oh, do stay! Oh, do stay in the city of Mathuri! I stay there
continuously surrounded by cowherd lasses.
32. О ye who are immersed in the ocean of worldly existence,
О my other disciples, listen. If you desire for intense and excellent
happiness, stay in my city.
33. Alas! People of the world are exceedingly blind; though they
have eyes they do not see. Although the holy place of Mathuri is present,
they undergo the ordeal of births and deaths.
34. Despite the fact that by good luck they have obtained the
incomparable birth in human womb (species), their life has gone in
vain. The d ty of Mathuri was not seen by them.
270 SkandaPurBna

35. Alas, the weakness of the intellect! Alas, adverse fate and
bad luck! Alas, the powerful influence of delusion! Mathura is not
resorted to.
36. He who is inclined towards another place after ignoring Mathura
is deluded by my M£y&. He is stupid and he wanders in the vast ex­
panse of worldly existence.
37. If even after reaching Mathura anyone craves for any other
place, how can that evil-minded one acquire perfect knowledge? He
displays his ignorance!
38. My city is the goal and refuge unto those who are abandoned
by their parents and kinsmen and who have no other go.
39. My city is the goal and refuge unto those who have been
overwhelmed by masses of sins, those who have been vanquished by
poverty and those who have no other place of resort.
40. It is the most excellent of all spots. It is the greatest secret.
Mathura is the greatest goal unto those who are in search of a worthy
goal and refuge.
41. That cannot be obtained through merits; that cannot be ac­
quired through charitable gifts. That cannot be obtained through aus­
terities nor through eulogies. It cannot be secured by means of different
kinds of Yogic exercises. It can be obtained only through my grace.
42. At Mathura, good status can be achieved only by those blessed
ones who have steadfast devotion to me, and on whom I have ample
favour.
43. One who gives up his life at Mathura attains that goal which
a learned man endowed with Yogic power, who has realized Brahman,
attains.
44. There are cities like Ka$T etc. But the most blessed one is
Mathura alone which yields the fourfold salvation (SSlokya etc.) through
four ways (viz.) of taking birth there, performing the rite of sacred
thread-ceremony, observing many vows, and making charitable gifts.
45. With my favour good goal is easily attained here, the goal
which cannot be attained even in the course of hundreds of Manvantaras
by means of Yogic exercises.
46. Who will not resort to that holy place where there is no fear
from sins, where one need not be afraid of Yama and where the fear
of stay in a womb (i.e. rebirth) ceases to exist.
47-49. Listen to the merit acquired from Mathuri and the fruit
thereof. Those worms, locusts, moths etc. which come to Mathura and
die there become four-armed ones (i.e. having the same form as that
П.у.17.50-60 271

of Vi$nu i.e. Sarupya type of liberation). Those trees which fall from
the banks attain the greatest goal. Dumb, sluggish, blind and deaf people
devoid of penance and holy observances and those who die in course
of time go to my world.
50. Those who are bitten by serpents, who are killed by animals,
those who perish in fire and water and those who die prematurely or
accidentally in Mathura go to my world.
51. Truth! It is the truth, О excellent sage, that I say on my
honour. There is nothing else like Mathuril anywhere yielding all that
one desires.
52. Which learned man will not resort to Mathura which bestows
on persons who desire the three aims of life (Virtue, Wealth and Love)?
It bestows salvation on those who are desirous of salvation and it bestows
devotion on one who desires for devotion.
53. The city of Madhu of all these characteristics and good fea­
tures should be resorted to in the month of MSrgaSirsaka. If that is not
available, Puskara is to be resorted to in accordance with the injunc­
tions.
54. The oldest Kunda (well) is that of Brahma, the middle Kuncja
is that of Vi$nu and the youngest one is that having Rudra for its deity.
О intelligent one, know this.
55. In all these, О son, one should perform all these rites—holy
ablution, charitable gift and Sr&ddha in accordance with the injunc­
tions. A splendid worship shall be performed. It is conducive to my
delight.
56. The full-moon day, О son, in the month of Marga$Trsa is a
great favourite of mine. Whatever meritorious rite is performed on that
day shall be pleasing to me.
57. On the full-moon day, О son, one shall perform all these rites
of charitable gifts, viz. gift of cows, gift of food, gift of gold and gift
of land.
58. On the full-moon day in the month of M2rga£Trsa one should
make gift of a house. Whatever is done shall be perfect, yielding everlasting
merit.
59. Feeding of Br&hmanas should be done in accordance with
one’s affluence. Festival on the completion of a religious observation
should be celebrated on the full-moon day itself.
60. О son, Tfrthar&ja etc. are not as pleasing to me in the month
of M lrgafir$»as Mathura. If it is not available, Pu$kara (is to be re­
sorted to).
272 SkandaPurSnam

61. At Pu§kara and Mathura the full-moon day is to be celebrated

by intelligent devotees. Wherever it is celebrated it shall be celebrated
in accordance with the injunctions.
62. He who does not take holy bath, make charitable gifts and
perform worship on the full-moon day is cooked (tortured) in Raurava
and other hells for sixty thousand years.
63. Hence by all means, the full-moon day should be honoured by
intelligent people. That in the month of M&rga£Trsa bestows infinite
merit.
64. Listen to the fruit of the merit of that man who devoutly
performs all the rites as mentioned by me in the month of Marga£Trsa,
of which I am fond.
65. He shall attain that merit which is obtained in ten thousand
TTrthas or by means of crores of holy rites or all the Yajftas.
66. A man without a son obtains a son; a poor man obtains wealth;
one who seeks learning shall get learning and one who seeks beauty
shall become beautiful.
67. A Brahmana shall get all Brahminical splendour; a Ksatriya
shall be victorious; a VaiSya shall acquire lordship over wealth; and
a £udra shall become purified of all his sins.
68. A man shall attain in the Marga£Trsa month whatever is very
difficult to get or inaccessible in the three worlds, О bestower of honour.
There is no doubt about it.
69. Although men who are attracted by these desires, О son, are
satisfied in the end, О Four-faced One, they do not deserve(?) those
desires, О mighty-armed one.
70-71. Very rare indeed is good devotion, the splendid devotion
that wins me over. That is attained in the month of Marga£Trsa which
is famous (if the glory of the month is heard). This month is conducive
to my great pleasure; О Four-faced One, everything is obtained from
this through my grace.

:: End o f MOrgafTrsa-MMhStmya ::
 SECTION VI: BHAGAVATA-MAHATMYA

CHAPTER ONE

The Greatness o f VrajabhUmi

Obeisance to Ganefa
ш

Now begins the glorification of SrTmadbhaga vata.

VySsa said:
1. For the perpetual attainment of the bliss of devotion we bow
to Krsna whose form (accompanied by Sri Radha) is constituted of
existence, knowledge and bliss; who incessantly showers infinite hap­
piness and who is the cause of the origin, sustenance and annihilation
of the universe.
2. After bowing down to the highly intelligent SQta who was
seated in Naimisa forest, sages who were experts in enjoying the nectarine
juice of narratives said:

The sages enquired:

3. The king (Yudhisthira) went away (abdicating his throne) after
crowning Vajra (nabha) in the glorious country of Mathura and his
grandson (Parlksit) at Hastinipura.1 What did those two (kings) do?

Siita replied:
4. After bowing down to Niriyana, Nara, Narottama2 the most
excellent among men (i.e. Aijuna), Goddess Sarasvatf2 and Vyisa, one
should uttter (recite) the Purina.
5. When the king (Yudhi$|hira) went along the great path (the

1. Vide Mbh, Mahiprasth&na Ch. 1.

2 N a ro tta № K |sn a ; SarasvatT = R&dhft (Commentary)
274 SkandaPurSna

northern direction), ParTksit, the king, went to Mathura, О Brahman as,

with a desire to see Vajranabha.
6. On knowing that his uncle1had come, Vajra was overwhelmed
with affection. He approached (to receive) and saluted him and took
him to his mansion.
7. That hero whose mind was solely devoted to Krsna embraced
him. He went inside the abode and bowed down to Hari’s wives, RohinT
and others.
8. ParTksit, the king, was ardently honoured by them. He took rest
and after seating himself comfortably said to Vajranabha:

SrT ParTksit said:

9. О dear one, our father and grandfathers were redeemed from
great mass of miseries by your predecessors. I too was protected.
10-11. I cannot adequately repay (help) you in return, О dear one.
Hence I request you to be engaged happily in (enjoying your) kingdom.
You need not have any worries about finance (treasury) and defence
(army). Nor need you have any anxiety regarding suppression of en­
emies. None of these worries should bother you at all.12Only the mothers
(elderly relatives) should be served well.
12. Avoid all anxieties after leaving them to me.
On hearing this, Vajra was exceedingly pleased. He replied to him:
SrT Vajranabha said:
13. О king, what you say to me is but proper. 1 have been obliged
by your father by imparting to me the science of archery.
14. Hence I have net the least worry at all, as I firmly uphold
my Ksatriyahood (military expertise). But I have a great worry. Give
some thought to it.
15. 1 have been crowned in Mathura, yet 1 am staying in a deso­
late forest.3Where have the subjects of this place gone? I like a kingdom
inhabited by subjects.

1. Vajra was the great-grandson (Aniruddha*s son) of К ода while ParTksit was
Subhadr&’s (=Krsna*s) grandson.
2. At the time of Mah&prasth&na Yudhi$thira instructed SubhadrS to protect
Vajra who was then quite a junior king (Mbh, MahSprasthSna 1.8-9). Hence this
solicitude on behalf of ParTksit.
3. Both VarSha (Ch. 153 and 161.6-10) and NiradTya (UttarSrdha 79.10-18)
record that there were twelve forests near MathurS. But Mbh is not clear about
the desolateness of the region.
ПМ.1Л6-30 275

16. On being told thus, VisnurSta (i.e. Pank$it) invited &апф1уа,

the priest of Nanda, and others in order to dispel the doubt of Vajra.
17. handily a immediately left his cottage and came there. Duly
honoured by VajranSbha, he occupied an excellent seat.
18. ParTksit made some introductory remarks. Then (the sage)
who was exceedingly delighted, said thus consoling both of them:

£ n S&ndilya said:
19. Listen attentively to me (as I recount) the secret of the land
called Vraja. The root >lvraj means ‘to spread*. As the land spread
extensively, it is called Vraja.1
20. Supreme Brahman is beyond Gunas. It is pervasive and is
called Vraja. It is the greatest splendour and of the nature of perpetual
bliss. It is the immutable region of the liberated ones.
21. In that (land) Krsna, the son of Nanda, is seen by the people
immersed in love, as one whose form is of perpetual bliss. He is one
who has realized all his desires. He sports within his Atman. He is
seen by those full of love (devotees like Narada).
22. His Atman is Radhika. Since he sports with her, he is said
to be ‘one sporting and rejoicing in the soul*, by learned men who know
mysterious things.
23. His desired ones are the cows, the cowherds and the cowherd-
esses. They are always present near him for sport. Therefore, he is
Aptakama (‘one who has realized his desires*).
24. This is his secret. He is said to be beyond Prakrti. As he
sports with Prakfti, his sport (with Prakrti) is experienced by others.
25. His sport consists of creation, sustenance and annihilation by
means of Rajas, Sattva and Tamas Gunas. This sport is of two kinds:
the real and the ordinary or customary.
26. The real sport is worthy of being known by Himself alone
(with the experience of bliss along with his devotees—Commentary).
The customary one is that which is understood by the individual souls.
The second one cannot take place without the first and the second one
does not reach as far as the first anywhere.
27: 30. His VySvahSrikf LTli(ordinary sport) is within the range
of our experience where the worlds, BhQmi etc. exist. The region of
Mathura is on this earth and it is here that the land of Vraja too exists.
1. The etymology of Vraja is understandable. But the esoteric explanation in
w 20 ff is for the consumption of staunch believers.
276 SkandaPuiSnaл

It is there that the truth is well concealed. At times it is revealed to

those who are full of love (for him). It is wholly revealed to them.
Some time at the end of Dv&para, those who are knowers of the
secret sports (of the Lord) gather together as now. At that time Had
shall incarnate along with his (folk) in order to assimilate his desired
ones into himself and his (folk). Then the Devas and others too incar­
nate all round (him).
31-34. After fulfilling the desires of everyone, Hari vanished.
Therefore, three types of people remained here undoubtedly. They are
Nityas (permanent folk). Tallipsus (those who desire to obtain him)
and Dev&dyas (Devas and others). Devadyas were formerly taken to
Dvorak! by Kr$na. Again through the means of the Mufala (Pestle used
in the fratricidal fight among the Y&davas) they were assimilated into
himself.
Tallipsus who are always in the form of love and bliss were con­
verted into Nityas belonging to himself and merged within them. All
the Nityas being undeserved to be seen by ordinary unworthy people
attained invisibility.
35. Ordinary people (lit. people in the ordinary sport of the Lord)
who came to see the people authorized (to participate in the secret
sports of the Lord) did (could) not see them. Hence they departed rendering
Vraja desolate all round.
36. Hence, О Vajran&bha, you need not worry at all. At my behest
colonize many villages here. You will achieve Siddhi (success in the
undertaking).
37. In accordance with the sports of Krsna, you should name the
villages you establish. Thereby you shall serve this great earth.
38. You must establish your realm in Govardhana, DIrghapura,
Mathura, Mahivana (Great Forest), Nandigriima and Brhats&nu.
39-42. As you resort to the river, mountains, water-troughs, holy
pits and groves, the subjects in your land shall be very affluent and you
will be delighted.
This earth of Brahman consisting of existence, knowledge and bliss
should be served by you carefully. With my blessings let Kf^na’s re­
gions be prosperous here. By serving this, О Vajra, Uddhava will meet
you. Thereupon you and the mothers shall know the secret (doctrine)
from him.

After saying this &3пф1уа went away remembering Krsna. Vi§nur&ta

and Vajra attained great delight.
П М .2 .Ы 0 277

CHAPTER TWO

Parikfit and Others M eet Uddhava

The glorious sages asked:

1. When $&ndilya returned to his hermitage after instructing them
thus, О Suta, how and what did those two kings do? Narrate it.

$ rf Suta said:
2. Thereafter thousands of £renimukhyas (leaders of the guilds of
traders, artisans etc.) were brought to Mathuri from Indraprastha by
Vi$nur§ta.
3. After knowing (from scriptural texts) that the Mathura BrShmanas
were monkeys (? of R&ma) formerly, the Emperor conferred on them
special honour and respectability.
4-6. With his help and the blessings of $Sndilya, Vajra came to
know the various spots of the sports of Govinda, the cowherdesses and
cowherds. He named them duly and established them. He made many
village settlements and colonies. Ponds, wells, lakes and other ameni­
ties for the public were constructed. Idols (and Liftgas) of Siva and
other deities were installed. The images of Govinda, Hari (? Indra) and
other Devas were installed. He propagated exclusive devotion to Krsna
in his realm and rejoiced.
7. The subjects were joyous. His subjects were eagerly engrossed
in glorifying Krsna. They were endued richly with the greatest bliss.
They eulogized his kingdom.
8. Once the wives of Kr$na who were distressed due to separa­
tion from him, saw K&lindl rejoicing. Without any jealousy or malice
they asked her:

SrTkrsna's wives asked:

Я Я Я

9. Just as we were the wives of Kr$na, so you too were, О splen­

did lady. We are agitated and distressed due to the separation from
him, while you are not. Tell (us the reason thereof).

10. On hearing those words and noticing their jealousy, Kilindf

mentally pitied them. She smilingly spoke these words:
278 Skanda Purina
9

SrT KSlindT said:

11. Kr§na is Atm&rSma (i.e. one who rejoices in the Atman).
Certainly RSdhikS is his Atman. As a result of being her servant, the
pangs of separation will not afflict us.
12. All the heroines (beloved ones) of £rikrsna are the extensions
of her own parts. There is perpetual union (with Krsna) due to our
perpetual presence (attendance) near her.
13. She is he (Krsna) himself. He is she (RSdhS) herself. The
VarfiST (flute) is the form of their love. It is known as CandrSvalT,
because it has contact with the moon-like nails of $rikrsna.■ • •

14. Being ardently desirous of serving them (RadhS and Krsna)

both, RukminI (and other chief queens) assumed another form and entered
and got identified with it (the flute, the symbol of the love of RSdhS-
Kf$na). I have been witness to it.
Or
(RukminI and other chief queens were the parts of RadhS. Where
have they gone?) The queens being extremely desirous of serving them
(RSdhS and Krsna) assumed another form and merged themselves in
RSdhS. I have witnessed their merger.
15. In your case too there is absolutely no separation from Kr§na
at all. But you do not realize it. Hence, you have become agitated and
distressed.
16. Formerly, at the time of the arrival of Akrfira the cowherdesses
too experienced an apparent separation. But it was dispelled (and the
GopTs) were pacified by Uddhava.
17. If you come into contact with him alone here, you can have
perpetual sport with your lover.

§ n SGta said:
18. On being told thus, those wives (of &rikrsna) became eager
to come into contact with their lover after seeing Uddhava. They spoke
again (to KSlindT) who was delighted.

£гТкг$$а *s wives said:

19. Blessed are you, О friend, since you have no separation from
your lover. We would have become the servants of (that lady) through
whom you have achieved your purpose.
20. But, should we meet Uddhava, all our objects will be real­
ized. Hence, О KSlindT, tell that means whereby we can meet him
(Uddhava).
Я. vi.2.21-32 279

Sri Suta said:

21. On being told thus, KIlindT remembered the sixteen Kalis of
Kf§na resembling the Moon and then replied to them:
22. “While going (to Vaikuntha) Krsna said to his minister (Uddhava)
that Badarf (Badarik&Srama) was the land of preparation (penance) for
obtaining an object. He stays there in the visible form imparting knowledge
(about Krsna).
23. The land of Vraja is the land of fruition (enjoying fruits) of
the penance. It has been formerly given to him along with its secrets.
The fruit (i.e. Krsna) is invisible (regarding place of R&sa etc.). So
Uddhava stays here invisible now.
24. Near the Govardhana mountain, in the Sakhlsthala (? in the
spot of Krsna’s friends—Gopls) Uddhava is indeed present in the form
of sprouts and creepers, because he is desirous of their dust particles.
25-27. The form of his own festival has been definitely trans­
ferred to him by Hari. Hence all of you, along with Vajra should stay
in the neighbourhood of Kusumasaras (Flower-Lake). You must bring
together all the persons ardently attached to Hari and the festival should
be begun (celebrated), with recitation (of Hari’s glory), sweet songs
and musical instruments like lute, flute and MrdaAga drums.
When the great festival is being elaborately celebrated, you will
definitely meet Uddhava. That meeting will surely result in the com­
plete attainment of your desired objects."

SUta said:
28. On hearing this they became delighted. They saluted K&lindl
and returned. They reported everything to Vajra and Partk§it.
29. On hearing it, Visnurita (i.e. Panksit) became pleased.
Accompanied by them he went to that place and got everything per­
formed immediately.
30. The festival of the glorification of Krsna began at the Flower-
Lake in the spot Sakhlsthala in the Vrndlvana forest not far from
Govardhana.
31. When the actual dance (and other sports) of the lover of the
daughter of Vr$abh£nu revived once again on account of the power of
Kf$na (glorification of Kr$na), all had their eyes (fixed on him only)
turned to nothing else.
32. Then, even as all of them were watching, Uddhava emerged
from the cluster of grasses, creepers and hedges. He was dark in com­
plexion with garlands (round his neck) and was clad in yellow robes.
280 SkandaPurkna

33-34. He had garlands of GuAja (a red and black berry). He was

repeatedly singing the glory of the lover of the cowherd lasses. When
he came, the festival of glorification became very much graceful like
the crystals on the attics and terraces when the moon rises. All of them
were immersed in the ocean of bliss. All of them forgot (everything
else).
35. On seeing Uddhava in the form of Srikrsna, they gained perfect
knowledge instantaneously. Having realized their desires they wor­
shipped Uddhava.

CHAPTER THREE

Dialogue between Pariksit and Uddhava

tin SQta said:

1. On observing them eagerly engaged in glorifying Krsna, Uddhava
received them ardently, embraced Pariksit and said:

Uddhava said:
2. О king, you are full of devotion solely to Krsna. You are
continuously engrossed in the festival of the glorification of Srikrsna.
Indeed you are blessed!
3. О dear one, the power of your limbs was granted to you by
Кгзда (Kr$na resuscitated your life). Hence this is befitting unto you.
Fortunately you have evinced your affection for the wives of Kr§na and
also for Vajra.
4. Among all those residents of Dv&raka, blessed are all those
who were asked to migrate to Vraja by the Lord by instructing P&rtha
(to settle them there).
5. Like the moon, the mind of Srikrsna, accompanied by the refulge­
nce of the face of Rftdh&, always shines, beautifying that forest of
sports by means of its rays.
6. Lord Kr$na, the Moon, is always full. His sixteen digits are
non-different from the refulgence of thousands of Cits (Gopls or K o ta 's
queens). Here his form and likeness exist.
7. Thus, О eminent king, Vajra is the dispeller of the fear of
those who resort to him. His place is at the right foot of &г1к|зда. (This
suggests the Vajra mark on K m a ’s sole4*
II.vi.3.8-20 281

8. In this incarnation, the Yogic Мйуй was very much displayed

by Krsna. On account of its power all these are undoubtedly languish­
ing with self-oblivion (forgetting their own nature).
9. Without the light of Kfsna no one shall have self-enlighten­
ment. That light is always hidden by Мйуй in the case of the individual
souls.
10. Towards the end of the twenty-eighth Dvfipara, when Hari
himself would remove his own Мйуй, that light could be manifested.
11. That time has passed off. Therefore, listen to this other
suggestion. On other occasions, that light can issue forth from
Sifmadbhigavata.1
12. Certainly Srikrsna is present at that place and time where
and when the scripture SnmadbhSga vata is expounded and listened to
by Bhfigavatas (devotees, followers of the Lord).
13. Lord Kf§na graces that place also along with the cowherd
lasses—the place where a verse of iSnmadbhSgavata or half of it is
present.
14. If, after being born as human beings in Bhgrata, people have
not heard about Bhagavata, self-murder has been committed by them.
15. The lines of families of their father, mother and wife have
been redeemed by the people who have continuously resorted to the
(study, recitation of or listening to) the scripture Srlmadbh&gavata,
16. From $iimadbh8gavata BriUimanas will derive the enlighten­
ment of learning, kings victory over their enemies, Vai£yas plenty of
wealth and Madras good health.
17. Women and other people shall obtain the realization of their
desires. So which fortunate man will not continuously resort to
BhMgavatal
18. It is only after fruition of the merits of many births that a
person can obtain SrTmadbhigavata. Enlightenment and devotion to
God result therefrom.
19. Formerly Sifmadbh&gavata was obtained by Brhaspati through
the grace of S8ihkhyftyana. Brhaspati imparted it to me. Therefore, I
am a lover of Krsna.
20. О VisnuriUa, know the anecdote told by him. In it the tradi­
tional (mode) of listening to Bh&gavata (is also obtained).

1. From this verse onwards the glorification of irfmadbhSgavata and its reci
tation follows.
282 Skanda Paranaф

SrT Brhaspati said:

21-23a. When Krsna who had assumed the form of MiySpurusa
was beholding, three Purusas, viz. BrahmS, Visnu and Siva rose up
with the Gunas Rajas, Sattva and Tamas. (The Lord) then employed
them in the work of creation, sustenance and annihilation respectively.
BrahmS who was born of the lotus at his navel, submitted to him:

Brahm i said:
23b-24. О NSr&yana, О Primordial Being, О Supreme Atman, 1
offer obeisance to you. 1 have been engaged in the work of creation by
you. Take pity on me lest the evil Rajas Guna should obstruct me
while remembering you.

S rf Brhaspati said:
25-27. Formerly the Lord imparted inmadbh&gavata to him and
advised him in the following words:1“О Brahma, resort to this for the
sake of your Siddhi.” Thereupon, Brahma became exceedingly pleased.
Therefore, in order to attain Krsna permanently and to break through
the seven Avaranas (coverings) (viz. two of auspicious and inauspi­
cious Karmas plus five of AvidyS), he spent seven days. By resorting
to (reading) SrTmadbh&gavata for seven days he realized his desire.
He continues to create again and again resorting to the Saptaha (i.e.
study/reading/expounding spread over seven days) of Bhigavata.
28. Visnu too requested the Purusa for the accomplishment of his
purpose, since the work of protecting the subjects had been allotted to
him by the Puru$a.

$ri Visnu said:

в *

29-32. О Lord, I shall carry on the protection of the subjects in

a suitable manner by means of Pravftti (active engagement) and Nivftti
(renunciation) of Karma as well as Jffina (perfect knowledge).
In course of time, whenever there is decline of Dharma, I shall

1. VV 25ff prescribe different periods of recitation:

(1) God Brahmi—work creation—period of BhSgavata recitation—seven days.
(2) God Vi$nu—work protection—period of BhSgavata recitation 30 days—when
Vi$pu is the expounder.
(2A) When Lak$ml is the expounder—period of recitation of BhP—two months.
(3) God Rudra—work annihilation—period of recitation one year.
H.vi.3.33-44 283

reestablish it by means of incarnations (such as Divine Fish, Tortoise).

I shall certainly grant the benefit of Yajfias to those who seek worldly
pleasures. To those who are devoid of attachment and who seek sal­
vation, I shall accord salvation of five types, viz. (1) stay in the same
t

region, (2) similarity of power, (3) vicinity to God, (4) similarity of

form, (3) identity with God. But, how shall I protect those people who
do not desire salvation too? How shall I protect myself and &ri (god­
dess LaksmI)? Tell me.

33. The primordial Being imparted Snmadbhigavata to him too

and said: “Read this for the sake of realizing all your objectives.*'
34-35. Thereupon, Visnu became delighted in his mind. Remem­
bering Bhagavata every month (i.e. reading fully once) along with £ri,
he became capable of protecting (the subjects) genuinely.
When Visnu himself is the expounder and LaksmI is engaged in
listening, the duration of the process is one montVf.
36. When LaksmI herself expounds and Visnu is engaged in lis­
tening, the duration of enjoying its contents is two months.
37. Visnu is officially engaged in his duty; but LaksmI is men­
tally carefree. Hence her exposition of BhSgavata is better.
38. Rudra too who was formerly engaged in the duty of annihi­
lation, requested that Lord Purusa for the sake of enhancing his ability.

Sri Rudra said:

39-40. О Lord of Devas, О my Lord, I have ample power in the
case of the annihilation of Nitya (daily), Naimittika (occasional) and
Pr&kfta (pertaining to Prakrti) types. But I do not have any power in
regard to Atyantika (ultimate) annihilation. On account of this, I am
very unhappy; therefore, I request you.

&ri Brhaspati said:

41. N&rSyana imparted $nmadbhigavata to him also. By resort­
ing to it, he conquered the Tamas Guna.
42. The story of BhSgavata was resorted to (read) by him for a
period of one year. Thereby Sadi&iva obtained the power (to manage)
the ultimate annihilation as well.

Uddhava said:
43-44. On hearing this narrative in regard to the greatness of
284 Skanda Purina

£rTmadbhSgavata from my preceptor (from Brhaspati) and on getting

the Bb&gavata text, I rejoiced much and I bowed down to him. There­
fore, I adopted the procedure of the Vaisnavas and for full one month
iilm adbhigavata was ardently resorted to by me.
45-46. By that alone 1 became the beloved companion of Krsna.
Then I was sent with an errand to Vraja to the group of his beloved
ones.
The Lord continued to be perpetually sporting even while the cow­
herd lasses were in agony due to the separation. The message of
£rfmadbh8gavata was sent over to them through me.
47. After receiving it in accordance with their intellectual ca­
pacity, they became free from the pangs of separation. I could not know
the secret thereof. But the miracle was seen.
48. After requesting Krsna for his stay in heaven, Brahma and
others went away. Then £rikrsna himself gave me that secret in
Bh&gavata.
49. In front of the root of ASvattha (Pippla tree) he made it firmly
fixed in me. Therefore, having gone to BadarT I stay here in the
creepers of Vraja.
50. So I stay always as I please in the NSrada Kunda here. Devotees
will get the knowledge of Krsna from Snmadbhagavata.
51. Therefore, for the sake of these, I shall expound SnmadbhSgavata.
In this matter you should assist me.

$ ri SQta said:
52a. On hearing it, Visnurilta bowed down to Uddhava and said:

SrT Parlksit said:

52b-53a. О servant of Hari, Snmadbhigavata must be glorified
by you (expounded by you). I may be commanded to assist you in any
task that can be done by me.

SrT SQta said:

53b. On hearing this Uddhava was delighted in his mind. He
spoke these words:

Uddhava said:
54-56. When the earth is left behind by S rikm a, the powerful
Kali will create great obstacles whenever any good work is started.
UM.3.57-65 285

Hence proceed on a campaign of conquest of the quarters. Restrain and

subdue Kali. I shall adopt the procedure of the Vaisnavas and in the
course of a month spread the gospel of £rTmadbhMgavata with your
assistance. Thereby, I shall enable these to attain the permanent abode
of the Slayer of Madhu.

$ tf Suta said:
57. On hearing his words, the king was joyous as well as worried
(a little). Then he intimated to Uddhava his own opinion.

$n Panksit said:
*
i

58-59. О dear one, at your behest I shall restrain and subdue Kali.
But how will 1 attain (the benefit) of Snbhagavatal l have resorted to
your feet. 1 am to be blessed.

SrT Suta said:

On hearing these words Uddhava said to him once again:

Uddhava said:
60. О king, no anxiety or worry need to entertained by you at all,
since the most important person authorized in the scripture of the Lord
is you yourself.
61. Till this time men devoted to Karma have not even news
whatsoever of the holy text of Bhagavata.
62. With your favour in the region of Bharata many men will
attain permanent happiness after the acquisition of (hearing)
Snmadbhaga vata.
63. The great holy sage £rT3uka who is in the form of Lord Krsna
himself will undoubtedly recount to you Srimadbhagavata.'
64. Thereby, О king, you will attain the eternal abode of the Lord
of Vraja. Thereafter, Srimadbhagavata will begin to spread on the earth.
65. Hence, О great king, go. Restrain and subdue Kali.

S if Suta said:
On being told thus, the king circumambulated him and went for the
conquest of the quarters.1
1. The historical fact of £uka*s recitation of Bhigavata to Parik$it is expressed
in a prophetic vein.
286 Skanda Purina#

66. Vajra made Pratibahu the lord of his own kingdom. Hoping
to secure BhMgavata, he remained there itself along with the mothers.
67. Then in VrndSvana near Govardhana the joyful exposition of
$rTmadbh&gavata lasting for a month was inaugurated by Uddhava.
68-71. While the gospel (of Bhagavata) was being enjoyed, Hari’s
LJflS (sport) in the form of existence, knowledge and bliss manifested
everywhere. So also Krsna. All people saw themselves stationed within
him. On seeing himself in the lotus-like right foot of Krsna, Vajra was
rid of the pangs of separation from Krsna. He shone on that ground. The
mothers were amazed on seeing themselves as refulgence of the digits
in Krsna, the moon shining on the night of Rasa dance. Liberated from
the ailment of separation from their dearest beloved, they went over
to their own region.
72-73. Others too who were there entered the eternal Lila (grace­
ful sports). Immediately they became invisible to the ordinary world
of everyday life.
They rejoice continuously with Krsna in the bowers of Govardhana,
in the (middle of the) cows, in VrndSvana etc. They are seen by persons
who love and who are devoted to them.

Siita said:
74. He who listens to and glorifies this attainment of the Lord
shall attain the Lord himself. His miseries will be dispelled.

CHAPTER FOUR

The Recitation o f Bhagavata

The glorious sages said:

1-2. Well done! О Suta, live long! Guide us like this for a long
time. The unprecedented greatness of Srfbh&gavata has been heard directly
from your mouth.
Tell us its form, its extent and the mode of listening to it. О Siita,
tell us the qualification of its expounder as well as of the listener now.

SrT SQta said:

3. Identical is the form of Stfmadbh&gavata as well as of the
glorious Lord. It is characterized by existence, knowledge and bliss.
U.vi.4.4-15 287

4. Know that BhSgavata is that statement which spreads out and

expands, manifesting to the devotees of &rikr$na the sweetness of (the
devotion to or the life of) £rikrsna.
5. Know that statement to be BhSgavata which treats of the four
(topics), viz. (scriptural) knowledge, experience or realization thereof,
devotion (characterised by Love of God) and its auxiliaries (viz. $ravana-
hearing, KTrtana-glorification of God etc.) and is capable of suppress­
ing Miya.
6. Who can know the extent of BhSgavata, the form of which is
characterised by infinity and imperishability? Its direction was shown
to-God Brahma in four verses by Visnu.
7. О Вrah man a, only those, i.e. Brahma, Vi$nu, Siva etc. are
capable of realizing their desires by plunging deeply into his infinite
nature (and not people like us).
8-9. In the case of human beings of limited intellectual and other
capacities, the dialogue between &uka and Pariksit, as described by
Vyasa, is conducive to their welfare. It is a sacred text of eighteen
thousand verses as composed by Vyasa. It alone is the greatest support
to those who are caught by the crocodile in the form of Kali.
10. The listeners of the holy anecdotes of Visnu are now ascer­
tained. The listeners are considered to be of two types: the Pravaras
(the superior ones) and the Avaras (the inferior ones).1
11. The Pravaras are Catakas (ruddy geese), swans, parrots, fish
etc. Wolves, Bhurunda birds, bulls, camels etc. are said to be Avaras.
12. If a person discards all other sacred works and takes to the
vow of listening to Krsna Sastra (scriptural texts belonging to Krsna),
he is Cataka (like the ruddy goose) which is solely dependent on the
water released by clouds.
13. The Haiiisa (Swan) variety of listener is he who takes the
essence from the different kinds of (scriptures) heard by him, just like
a swan which takes up pure milk from a mixture of water and milk.
14. A well-trained parrot delights the trainer as well as the by­
standers. In the same manner, the &uka type of listener speaks very
well and in limited words also and delights the expounder (of
BhSgavata etc.) as well as other listeners.
15. The listener of the Mina (fish) type never makes any sound.
He is winkless and he appreciates the excellence of the exposition. He

ii ____

1. VV 10-20 give an interesting classification of the listeners. Birds and animals

sym bolize certain characteristics.
288 SkandaPur&naф

is affectionate also. He is like the glossy fish in the ocean of milk.

16. The listener who shouts and inflicts pain on Rasikas (those
who have good taste and who appreciate excellence or beauty in lit­
erature etc.) and other listeners and who is also very ignorant is the
Vfka type. He is like the wolf which inflicts pain on deer in the forest
eagerly listening to the sound of the flute.
17. The bird named Bhdrunda is found on the peeks of the Himalaya
mountain. The listener of the BhQrunda type may teach others but he
himself does not act according to (the advices) heard by him.
18. The listener of the Vrsa (Bull) type is intellectually blind to
both the essential and the inessential. He takes in everything heard by
him just like the bull which indiscriminately swallows the tasty grapes
as well as the oil cake.
19. The Ustra (Camel) type of listener leaves off the sweet things
and takes delight in the opposite ones like the Camel which grazes the
(bitter) margosa fruit setting aside the (sweet) mango mixed with it.
20. There are many other sub-divisions of the two types, viz.
BhrAgas (Bees), Kharas (Mules) etc. They should be known from their
respective behaviours originating from their inborn nature.
21. He who has the following characteristics is spoken as a genuine
listener by the expounders1: He duly bows down and sits face to face.
He forsakes discussion about other things. He desires to listen (more
and more) about the graceful sports of Hari. He is very clever (in
understanding things). He is humble. He keeps his palms joined in
reverence. He is (like) a trustworthy disciple. He is interested in re­
flecting upon the problem and the question under discussion. He is
clean (in body and mind). He is always a favourite of Krsna's men.
22. The expounder of (Bhagavata) with the following character­
istics is honoured by sages12: His mind dwells in the Lord. He does not
expect (any special reward etc.). He is good at heart. He takes pity on
the poor people. He is very clever in making others understand things
in diverse ways.
23. Then, О Br&hmanas, listen to the procedure of and the in­
junctions regarding the rite of serving (i.e. listening to) Srlbhigavata
in any place in the land of Bh&rata. Thereby tfiere shall be continuous
happiness.
24. It should be known that resorting (listening) to BhSgavata is

1. Q ualifications of the listeners to BhP.

2. Characteristics of the expounder of BhP.
n .vi.4 .2 5 -3 5 289

of four types,1 viz. R&jasa, SSttvika, Timasa and Nirguna (devoid of

Gunas).
25. The R&jasa type of listening to Bhagavata is of seven days
duration. It is celebrated like a Yajfia. Elaborate and strenuous prepa­
rations are made. There is haste (to conclude the function). There is
gaiety of course. It is splendid with much adoration and worships.
26. The Sattvika type of listening to it is of a month’s or a Rtu *s
(season of two months) duration. It is unblended (i.e. it is not con­
nected with any elaborate festival etc.). It does not involve much strain.
It increases the delight of everyone.
27. The Tamasa type is a protracted one taking a year for completion.
It is slack and slothful without much of religious faith and ardour. The
listeners may forget (much) and remember (only a little). Even this
type of listening yields happiness.
28. Eschewing all tenacious insistence on the observance of limi­
ting the duration (of listening to BhSgavata) to stipulated number of
days, months or years, if the devotee continues to listen forever with
loving devotion, it is considered to be Nirguna.
29. In regard to the dialogue of Pariksit (and &uka) the Sevana
(serving i.e. listening to) is glorified as Nirguna. The fact that there
is a mention of seven days' duration therein is due to the number of
(remaining) days of king’s life.
30. Elsewhere the listening shall be of any of t{ie three Gunas or
Nirguna according to one’s own will. (The main point is that) Some­
how one should listen to the holy text of the Lord.
31. BMgavata is an assets wealth) unto those people who eagerly
relish the worship and glorification of Srfkrsna’s divine sports and who
do not desire even salvation.
32. This is an antidote against all the ills of worldly existence
unto those persons who wish for salvation and who are disgusted with
the distress of mundane existence. This should be resorted to in Kali
with all care and efforts.
33-34. There are many persons who take delight in sensuous
pleasures. They desire worldly happiness. By means of the path of
Karma, it is not possible for them now, in Kali, to realize their desires.
It is very difficult for them to achieve their ends due to their lack of
ability, wealth and the specialized knowledge thereof. So the holy
story o f Srfmadbhigavata should be resorted to by them also.
35. The holy tale of the Lord shall yield wealth, sons, wives,
1. VV 24-28 describe four types of listening to BhP.
290 SkandaPurBQa

vehicles etc., fame, abodes and a kingdom free from enemies.

36. After enjoying all mentally desired excellent worldly plea­
sures here in this world, they attain the region of Sri Had through the
contact of SrfbMgavata.
37. By means of physical body and wealth one should render service
to the place where the exposition of the story of BMgavata takes place,
and to the persons who are eager to listen to it.
38-40. One shaU^hus have the benefit of resorting to SrfbhUgavata
by their kindness.
Everything other than Злкода is termed Dhana (wealth). The lis­
tener as well as the expounder is considered to be of two types, viz.
KffQSrthI (one who seeks Кода) and DbanSrtbl (one who seeks wealth
i.e. everything other than Кода). If the expounder and the listener are
of the same type the happiness there increases. If both of them belong
to different categories there shall be RasSbb&sa (failure of enjoyment).
In that case there shall be deprivation of the benefit. But the achieve­
ment of the benefit of KffaSrtbfs shall definitely take place though it
may be delayed.
41. The achievement of the results by DhanSrtbTs is on account
of the completion of procedure. Ardent love alone is the excellent
method in the case of a Kf$n2rthFl though he may be devoid of good
qualities.
42-43. If a devotee has any desire, he has to follow the following
procedure till the end. He should take his bath and perform the daily
round of duties after sipping the P&dodaka (water with which the feet
are washed) of Hari. He should thep worship the text (the book
SrfmadbMgavata) and the preceptor with all the requisite offerings
and services. Only then should he expound or listen to Snmadbh&ga vata
joyously.
44. He should take in Havi$ya or milk as his food. He should take
it silently. He should sleep on the floor. He should observe the vow of
celibacy and avoid anger, greed etc.
43. Everyday at the end of the discourse there should be KIrtana
i.e. glorification of the Lord. On the conclusion he should keep awake
at night. He should feed BrShmanas and make them delighted by means
of monetary gifts.
46-47. After giving clothes, ornaments etc. to the preceptor he
should give him a cow too. If these injunctions are carried out, he shall

1. W 41-47 describe procedure for K rynirthin types of listeners.

n.vi.4.48 291

obtain the desired benefit, wives, abodes, sons, kingdom, wealth etc.,
whatever is desired. But having such desires is not good in the case
(of a Bh&gavata). It (i.e. to entertain desires) is a ridiculous and vexa­
tious thing.
48. The holy text SrTmadbh&gavata expounded by sage £uka is
conducive to the attainment of Кода. It yields the benefit of perma­
nent love and bliss in the Kali Age.

:: End o f Bhigavata-M8hStmya ::
 INDEX TO SECTION III

AcSrya SaAkara 25 Gaya 35

Agnifirtha 12 GodavaiT 3
Alakanandfl 1 Gomalf 4
Aruna 18 greatness of Agnifirtha 11 ff
AsT 4 greatness of Vainatcya S ill 18ff
association with good men 2 Guardians of the Quarters 44
AtipStakas 11
Ativimala 39 Harito$ana 32
Atri 36 Hiranyaka£ipu 21
Atrisaihbhava 3 Hiranyak^a 21
Avanff 5
AvantikS 3 individual souls 25
Avidya 25 Indradyumna Hrada 5
Ayodhya 3, 4 Indrapada Tfrtha 32

Badaif 4, 6, 7, 8, 25 JABnavapl 4
Bahuda 3
Brahma 7 KailBsa 8
Brahmakum^a 30 KaflcT 3
Brahmavarta 46 Kapaiamocana 29
КШ 3, 4
CandrabhagS 3 KauSikf 3
CandrSyana 12 KaverT 3
CarmanvatT 3 Kedara 8, 9
Catuhsrota 38 KotitTrtha 5
circumambulation of Hari in Badaff 26 Kfcchra 12
CitroCpaia, 3 K$iprB 3
consumer o f everything 11 KOrmoddhars 46
Kurukfetni 3, 5. 35
Dandapti$karinT 45 Kurak$etra in liquid (water) form 35
Dangoda 45
Dardura 4 liquid forms of the Vedas 31
Da&ivamedhika 6, 9
Dhannak^etra 46 Madhu and Kaifabha 29
D ravadhM 32 Mahakaia 5
DvBdattditya TTrtha 38 Mahendraja 3
Dvarika 3, 4 MBnasodbheda 32, 45
Manasodbhedana 33
five rocks 13 manifestor o f UrvalT 40
Mamkamf 4
Gandham ldana 1, 10, 18 M irkap^ey a Hrada 5
О цф к! 3 M irku^eyTrock 13
Gafigfl 3, 20 Mathinft 3, 4
Ganicja 18 M eni 42
GBrutft rock 13* 20 monetary gifts 27
Gautamf 3 Muktipmcft 6
294 SkandaPurSna

Marti 40 $ivayogms 8
skull 7. 8
Naimifa 35 slaughter of Brahma 7, 8
Naivedya of Vi$nu at BadaiT 26 Soma 36
Naia 44 Somakunda 36, 37, 38
N an and NOrtyaga 40. 46 sonof Kaiyapa 38
Nlrada 13 son of Vinatil 20
N lndallitha 20 grtfaib 8
NOradTiock 13 SvargadvSra 4
N lnaiihhlrock 13. 21
NartvOsa 42 TbmapamT 3
NOrtyaoa 40 Tapaff 3
Narmadl 3 temple of Nan-NOrtyana 1
TtilipuniaadOna 27
omnivorousness 9
Urvall 40
PaftcadhOrt 34 Urvafikunda 41
PaAcanada (PaAcagaAgi) 4 UrvaffsaAgama 46
POrtka 38
P ortion 1 Vahnit&tha 9
Payasviiil 3 VaiivOnan 9
Pitjt&tha 29 VOmana 19
PnbhOn 35 VOrtha 4
PtinifOttuna 3 VArthI rock 13,20
Purufottama K setn 5 V&r&nasf 4, 7. 8
Ptifkara 4, 5,35 VaniQg 4
VasudhOrt 33
Rimatbtha 3. 5 Vedas 29. 30. 31
Revl 3 VertI (TrivenI) 6
rockof МДгкап^еуа 15 Vetnvafl 3
V ittli 6. 7
salvation 8 Vi*nukftAcT 5
Samsvaff 3, 31 ViynupOdodaka 4
Sanyo 3 Vilrtntif&tha 4
Satadru 3 VyOsa 1
Satyapada 39 weapons of the Lord 41
Sindhu 3
Siprt 5 Yamunt 3
$ivakOAcf 5 Yogasiddhktt 6
 INDEX TO SECTION IV

abduction of SIU& 149 bath taken after sunrise 69

adultery 76,149 bath taken at D vinkS 67
Aghamarfapa Mantra 65 bath with Amalaka fruits 118
Ahnilca 71 bath with hot water 65
Ahobala Nfsiihha 83 beacon lamps 72
Akfila Dlpa Vrata 83 beard of BrahmA 129
A kron 124 bed of lotuses 99
AlakpmllOl, 121 betel leaves 176
AmaidakT 113, 114 Bhagavad-Glti 196
Artibaftya 167 Bhftgavata 58,197
Anantafayana 160 Bhaghathal27
Anantasena 194 Bhirgava abducted 141
Anantasenavasati 66 Bhikpu 155
AAgavratas 92 B M niataufa 132
Antipufkarinff 196 BhtymalSO
ApSAkteya 170 BhT^ina Paftcaka 180f
АрагДОЯ 66 B ilv all2
Ardra 170 Bindumidhava 194
Ary&varta 66 black cows 62
Astika 91 blue and white lotuses 56
Alvamukha 144 Brahma bath 70
Afvattha 62 Btahmakfena. 127
atheiat 69 Brlhm apaJada58
A tikfcchn 52, 55 Brahmanas, those who hate 77
A tipipa 170 Brlhmapas should be fed 73
Avanff 56,168 Brahmaputra 66
Avantikft 66 brightening other's lamp 80
A yodhyi66 Buddha 78
burnt tree 72
Badaif 199
Caitnratha 160
Balfihaka 144 Cakrakfetn 66
BaH 97. 98 Candrn 123, 124
Bali-Pntipad 102 Candm Satina 82
BarbatT 153 CarmapvafT 66
barbarian 77 chastity of Vfnda 146
Barbarodbhlkta 138 chewing of T ilatf leaves 73
bath at thfe confluence o f two riven 66 churning o f the Ocean 130f
bath in a big well 66 circumambulating Keiava (in Klrttika)
bath in a stream 66 75
b o th ie s tank 66 day-bath 65
b tfh m a T M n «6 rifMM«ii| n ff after discharging thecal
bath in cold water 65 natter 71
bath in hot water 196 cleansing rite after urination 71
bath in K tverf 69f cleansing rite of the teeth and the tongue
bath in the monrii of KintQca 60 71
296 SkandaPurina

Cola 160.164,165 forbidden leaves 74

cooked food 187 forest of basil plants 53
cooked pulse 188 fruits of DhBdT 154
codon, gift of 56
cotton tree 72 Gabhastftvara 77
game of dice 102
D&modara 188 Ganas 140
dfina53 GandakT 66.167
Daiaratha 159 Gandhaifl87
DevahOtT 166 GaAgft 64,195
Devas, derogatory remarks about 77 GaAgSdvSra 66
DevalarmS 83,115,123, 124 gargle 72
devotion 88,164 garlanding, rite of 106
Dhana-Yak$a 170 gatekeepers made of clay 190
Dharma and Adharma 173 Gautama 55
Dharmadatta 119,154,157,158,159,168 Ghasmara 131,144
Dharmadhvaja 90 gifting away lamps 60,78
Dharvnanandana 87 gift of a conch marked with discus 75
Dhatrt 54,62.112, 113, 118,152,158, gift of anything made of five metals 182
189 gift of a pair of shoes 108
DhfltrT, synonyms of 120 gift of a S&lagriUna 58
Dhfttrfphala 77 gift of a S&lagrflma stone 188
DhQtapfipfl 64 gift of cooked food 52,55
Dfpava!T97 gift of cooked rice 57
Divya bath 70 gift of cows 55,57
Drona mountain 132 gift of food 187
DurvSsft, curse of 90 gift of garments and ornaments 108
DvadafN87 gift of land 55
Dvfirftvaff 67 gift of learning 55
Dwarf 97 gift of plenty of firewood and timber 76
DyOtalOl gift of virgins 55
gifts 74
early morning bath 96. glorification of the name of Vigiu 198
Ekadanta 172 God&vaiT 66
EkldaffVmta 187 Gogr&sa, rite of 76
EklPgT 94 GokrT<Janal05
evacuation of the bowels 71 Gomatf 66
Goplcandana 67, 74,118
fallen fellow 77 Govardhana 103
fast on the eleventh lunar day 75 Govardhanotsava94
feeding of Bifhmapa couples 56 greatness of DhStiT 51
festival days of lights 97 greatness of GopTcandana 51
festival of Kaumudl 1(15 greatness of Kbttika 51
festival o f lights 105 greatness of the gift of lamps, 51
festival of Sukharatrika (Happy Night) 101 greatness of T ubtf 88,127
fire issuing from the eye 129 green leaf 76
five sinfiil deeds 100 grove ofTulasi plants 153
fixed idol 62 Gupavatfl23,124
food op a leaf of M tf i 63
footwear and umbrella 56 HaribodhinT 184f
 Index 297

Harij&gara 53 KaumodinT festival 98

Hari JAgarana 158 Kautsa 78
Harikara 79, 87 KAveif 66
Harik$etra 167 KedArefa 194
Harimedhas and Sumedhas 89 keeping forests of TulasT plant 60
Havifya 73 KeAava 61
Heaven 173 KetakT flowers 75
Helika 85 KhadgaromA 144
hell 173 kingdom of Bali 100, 101
hells 170 KiranA 64
Hemanaka 94 Kfrtimukha 131,138
holybath 51, 61, 62, 72 Kiforiki 177
holy observances 51 KolhApuiT 66
Н ота for Svi$takrt 120 Krcchra 52
Н ота with gingelly seeds 191 Kr?nA 66
husband* s permission, a rite done without KftyA 141
69 KflsmAmfa 177
Kutsa 80
idols installed by $Qdras 62
idols of RAdhA and DAmodara 62 LakfmT 99
idol woshipped by a $0dra 62 lamps 195
Indra 173 lamps, efficacy of lighting of 80
Indumaff 80 leaves of the holy basil plant 57
leaves of Tulasf 154
Jflgarana 190 lighting other people's lamps 54
Jalandhara 130,131,132,135,140.144, Light-trees 100
145 Lihga of Vifvefvara 194
Jalandhara assumes the form of Siva 145 liquors 55
Jalandhara creates his GAndharvT MAyA listening to a Purina 72,198
145 listening to Sifmad BhAgavata 75
Jalandhara *s head severed 150 Lord Vi$Qu assumes the form of a SapharT
Japa of SatarudiT 76 fish 12
Japa of the Goddess GAyatxT 72
JAtibhraihlakara 170 MadhupuiT 66
Jaya 159, 165 MAgha 60
Jaya and Vijaya 167 MahAdeval40
JIVa 129 MahA-Laksmf 90
joy, drops o f tears of 90 MahAplpal70
MahArStri 98
Kalahft 155, 168 Mahl 66
Kttanemi 130,141,144 MAhifmatl 168
Klmadheau 63 M&laff 152
Kanaka 177 Maliiflkaraga 170
Kanakhala 66 MAnasa 66
K in d 66,160 mango as Indra 62
Kapila 55,166 man of sinful soul 69
Kaiavtoa 154 man of unbalanced mind 69
Kirtdka 50, 52. 60, 61 Manojava 85
К И Ш т а Д О З . 77.158 MArgapAft 103, 104
K M 61. 67 httrgM rpa 60
 298 SkandaPuritpa

МДфиш 54 PaUtta as Brahma 62

marriage of Tulasf 177, 187 Paficaganga 67
Manilla 166 Paflcanada 67,194
мауа 151 Paflcflyatana worship 61
meat 55 Plpapunifa 181
Medhavi 55 P8papunifa-d8na 180
Mem 133 Pafamflnnal83
midday religious prayers 73 Pirvana £rtddha 99
milch cow along with her calf, gift of 167 Pbvsff136
Milk Ocean 90 PSrvaff remembers Vifnu 146
misappropriation of a Brahmin's wealth Pavamflna hymns 65
173 pitcher fiill of gems 190
Mohinf 151 pole for beacon light 85
monthly fast 175 poor man 62
Mountains 131 Prsbhafljana70
MftasafljTvinf Vidya 141 Prabodhana, rite of 186
Mudgala 164 PraborfliinT (EkSdafi) 87.125,184
M uktikfetn 66 PrabodhinTTithi 185
MOlapmkfti 151 PracaiMfa 144
Prakbpa 170
Naivedya of £ilagr&ma 75 Prflnapratigha, rite of 178
NananT 85 Pranave£al94
Nandin, the son of Sittda 142 Prayflga 56, 60, 61
Nirada 60 Preta-Caturdaff 97
NSrada, mischievous genius of 136 prohibited things 74
Naraka CaturdafT 77 propounder of the PurBna, eligility of the
N H yapa Ththa SO 197
Narmadl 60, 66 prostration in front of Kefava, fruit of 75
Navairif 177 Puodazlkflkfa (Lotus-eyed) 193
NMtjana 72,73,97 Punyafila 158
Nirmfllyas of Кдоа 57 Purandara 90
Niftbura 81 POrpI 66
Niluihbha 135,141, 144 PuruiaSQkta 65
norms to be observed while hearing the Pufkara 56, 58, 70
Purana 197
Radhfi and DSmodara 51, 63,117
offering lamps 158 Rflhu 130
offering lamps in Paflcanada 87 RShu as a messenger of Jalandhara 137f
offerings of Gogrtsa 106 Rakfl-Homa 120
oil bath 97 reading the Gita in Kflittika 58, 75
one engaged in forbidden activities 176 reciting the names of Vip^u 72
one who enters into (unnecessary) remembering Hari 53
disputation 70 remembrance of Visudeva 53
one who has no ftdth 69 repeating the names of Vifpu 54
one who is (physically) incapable 53 repetition of the holy names (of VifQu) 58
open-air meals in a finest 117 resorting to the shade of a IM M , merit o f
other men's cooked food 55 117
other people’s food 75 Retodaka 194
otiier people's lamps, efficacy o f lighting reviling nobfe-souledVaifliavas 75 ’
80 Romala91
Ы ея 299

root of a fig tree S3 Suskal70

RudrakSAcT 194 Sveta 57
RukroSAgada 187 sweeping the temple of Vi?nu, merit of
76
Sabala 96 SySma 96
sacred mark 72
Styara 123 TamasS 66
Sftlagrtma 63 TamrapamT 160
Saitdcaftanftla 133 Taponiffha 175
Sandhyi prayers 73 tawny-coloured cow 191
SaAgamefa 193 taxes levied on temples 76
SaAkara and BhavfinT 102 things to be avoided 77
SaAkha, 123,126 thirty-three Devas 52
SaAkh&sura 186 thorny tree 72
Saresvalf 64, 66 Thousand Names 196
Sanyo, 66 thousand names of Hari 186
Sarvatobhadra 190 Thousand Names o f Visnu
• • 72
Saryflti 83 three rivers, bath taken at confluence of
$atadru 66 66
Satrkjit 124 Thunderbolt, creation of 140
Satyaketu 37 TTrthaiftja (Pray&ga) 67,127
search for the Vedas 126 Tfrthas, those who do not benefit from 69
sectarian mark 76 toothbrush 72
seer of Mantras 126 Traipura festival 195
shade of DhfttiT 115 tree exuding milky fluid 72
Sindhu 66,129 Ttnabindu 166
$iprB 66 Tug-Of-War 106
sister of one’s father 108 TulasT 51,54,117,118,152,133,189
slaughter of a Brthmana 57 TulasT leaf 57. 74
Slayer of Madhu 30 TulasT leaves 189
sleeping on hare ground, merit of 36 twomonkeys 148
Soma R ija 106
Sona 66 Udy&pana rite of the Kflrttika Vrata 189,
son of the Ocean 129 190, 192
sons of sisters as successors 164 uncooked food, merit of giving 74
Srtddha 153 UpapBtaka 170
$Лк|ада 60
story of Gajendra Mok$a 186 VSgmatT 66
stumps of plantain trees 190 Vahniffrtha 194
Sudarfana 130 Vaikunfha Caturdafi 194
Sudarfana, creation of 140 Vaikunfha Caturdafi Vrata 192
Sudharmai31 VaiOkha 60
$Qda r t Vaifvadeva rite 73
Sukfti 82. 84 VUakhilyas 84
Sumati55 Vanabhojana 74,119, 121
Suihbha 141, 144 VarShakjetra 66
Suihbha and Nifuxhbha 130 Va|a as a form of Siva 62
Sunanda 84 VatsadvldalT 92
Su£arman58 w VSyavyabath 70
Sufflal38,165 Vedas, persons excluded from 77
300 SkandaPurSpa

Vedikft, 66 whitewashing the temple of Vi$nu 76

Vent 66 woman in her menses, 77
Verihnfidhava 195 worship of Brahmanas or cows 54
Vetravaff 66 worship of Alvattha 63
Vijaya 165, 166 worship of Bali 104f
Vipatt 66 worship of Bhlsma 182
VTrda 111 worship of cows 94
V \№ 149 worship of £aiagrBma 53
Vi$nu bathed in milk 56 worship of the preceptor 54
V i$nuctoa88J60. 163, 164 worshipping a BriUimana 62
Vignudasa becomes Punyalila 165 worshipping a calf 92f
Vijnukaflcf 194 worshipping a guest 75
Vilvamitra 116
Viuuta 66 YajAas 114
vow of truthfulness 76 Yaksman 65
vows 51 Yania 108, 109,173
Vrnda90, 130.147 YamaDTpa 94
Vjnda enters fire 149 Yamadvitlya 107,108f
Vftotsarga, rite of 196 Yama-Tarpana 96
Vyomadfpa (beacon lights on poles) 81 Yamafirtha 111
Yamuna 64, 66,108, 109,194
water from TFrtha 53 Yastikakarsana, rite of 106
wealth acquired by justifiable means 53 Y udhi^ira 60
wearing the fruit of DhatrT 118
 INDEX TO SECTION V

Acamana 232 time of death 259

Aghamar$ana Mantra 204 efficacy of wearing garlands of TulasT and
Akhan^a EkftdaST 245 Dhfltri 212
Akhanda Ek&da£T Vrata 244
Anusmrti 235 Fire-god and BrShmana 257
application of Goplcandana with different flowers 232
fingers 208 flowers or leaves 224
AspUlga prostration 235
Avalista
•• 259 Gajendra -Moksa 235
gap in the Urdhva-Pundra 205
bathing Hari with Paflc&mila 216 garland having a thousand JSti flowers 225
betel leaves 232 garland of Dh&tff fruits 210, 212
Bhagavad-GTt& 235 garland of TulasT leaves 212
Bhllgavata 265 garland of TulasT twigs 212
Bharadvftja 237 GSyatrf Mantra 204
BhTmasena 243 gift of a cow 251
BhFsma-StavarSja 235 GTti 251
Bilva leaf 226 glorificatiin of the name Krsna 257
bow and arrows 212 gold plate 229
GopTcandana 207,209
Caruhoma 248 gradation of flowers 224
caste-wise numbering of Pundra-marks 205 GrahayajAa 248
charitable gifts 257 greatness of EkfidaST 236
circumarabulation 233 greatness of the glorious TulasT 225
clay from the root of a Tulasl plant 207
conch 209 Haricandana 207
conch and discus 212
importance of bells in Visnu worship 219
Dak$aputxT 204 importance of conch-worship 218
Dfimodara 234 importance of listening to or reading
dancing 235 SiTmadbh&gavata 265
DalamT overlapping Dvfidaft 244 imprints of incarnations of Vi$nu 209
DevaSarmft 241, 243, 244 imprints of the conch, discus, iron-club and
DhQpa 227 lotus 210
different UpacSras in Vi$nu worship 214 imprints (wiih GopTcandana etc.) of Vi$nu*s
Drona flower 224 weapons 209
Dv&daiT overlapped by DalairiT 238 incense 226,227
Dvflda^T vow of Visnu
■ • 244 iron club 210,212
iron club and discus 210
efficacy of flowers 223 IsjapQtra 202
efficacy of lamps 227
efficacy of sandalpaste 221 Jflgarana 249
efficacy of the Bhllgavata 265 J&hnavT 204
efficacy of th ssse of conch in Poflcfimfta japa 233
-snina 217
efficacy of uttering the name of God at the K&mpilya 236
302 SktndaPurSqa

KAntimaff 236 qualification of a disciple 263

Kelava accompanied by KErti 257 qualification of the preceptor 264
Кода as a child 262
Kfemft 204 remembering MathurA, merit of 268
KunijAAgala, bathing at 207 remembering Sriknna 260
restrictions, list of 245
lamps 226,227 rite of BhQtaAuddhi 213
Loka-ptasldinf 204 rosary 233
lotus, imprint of 210
sandalpaste 232
Madhu 246 SandhyA prayers 213
MadhusOkta 247 SaAkha 218
MandalabrAhmana 247 SaAkhoddhAra 209
Mardana 246 $AntA 204
materials for preparing beads 233 £AntipradAyinT 204
M athurt 267, 268 Sarvatobhadra 246
Matsya festival 253 £iTmadbhAgavata 265
Modakas 231 SiTmaddAmodara 263
MOlamantra 204 SudarAana 211
SuprasannA 204
Naivedya 229 SvastivAcana 248
Naktabhojana 245
NalinT 204 thousand names 234,251
name of Кода 259 Tilaka 206
names, thousand 233 tongue that glorifies &rikrsna 261
Nanda 203 TulasT, black variety of 226f
Nandaka sword 212 TulasT blossoms with unbroken leaves 226
NandinT 204 TulasT leaf 226
N M janarite 232 twenty-six characteristics of JAgarana 249
NyAsa 205
Ucchi$(a 258, 259
PAdodaka 235 UdyApanarite 234,246
PAficajanya, worship of 215 upavAsa 246
PaAca-stava 235 Ordhvapundra, gap in 205
PAranaka 248
Parflnna 246 vertical sacred marks 205
parts of the body for sacred marks 205 Vidarbha 242
PavamfinTya 247 VidyAdhaiT 204
prostration 234 VihagA 204
Рипфа, varieties of 207 VTrabAhu 236
Рипфа in the shape of the foot of Hari 206 Visnu-sahasmnima 204,235
Рипфа with a gap 206 ViAvagA 204
Visvaksena 244
 INDEX TO SECTION VI

AkiHra 278 Lila 286

annihilation 282, 283 listeners (of BhSgavata), classification
AptakSma 275 of 287
A tyantika (ultim ate) annihilation 283
M ahSvana 276
B adari 279,284 M athura 275, 276
BhSgavata 283,287 M ayapurusa 282
BhOrunda type of listener 288 M ina (fish) type of listener 287
Brahm a 282,287 Mugala 276
B fhaspati 281, 284
BrhatsAnu 276 N aim ittika 283
N andigram a 276
C andrflvall 278 N aradaK unda 284
C a ta k a ty p e o f listener 287 N irguna 289
C its 280 N itya 283
creation 282 N ityas 276
N ivrtti 282
a

Devfidyas 276
devotion to Kr^na 277 Parfksit 273,289
D handrthI 290 Partha 280
D lrghapura 276 Prakrta 283
DvSrakfl 280 Pratibahu 286
Pravaras 287
expounder of Bhagavata, characteris­ Pravrtti
*
282
tics of 288 protection of the subjects 282

flute 278 qualifications of the listeners (of

BhSgavata) 288
glorification of 6rim adbh£gavata 281
G ovardhana 276, 279, 286 Radhika 275, 278
Rajas 275
H aihsa type of listener 287 Rajasa type of listening 289
Rasabhasa 290
identity w ith G od 283 RohinI 274
»

incarnations 283 R udra 283

RukminT 278 ■

JASna 282
Sakhisthala 279
K ali 285 salvation, five types of 283
KAlindl 277, 279 Saiiikhyayana 281
K arm a 289 Sarufilya 277
KErtana 287, 290 Saptaha 282
K m ta 279 Sattva 275
K ftn arth l 290 Sattvika type of listening 289
K usum asaras 279 Sevana 289
s
seven Avararias 282
land of fruition 279
304 SkandaPurSga

similarity of form 283 U ddhava 278, 279, 280, 286

similarity of power 283 U?tra (Camel) type of listener 288
Siva 282, 287
spot of K|?na 275 Vajra 276, 277, 286
spots of the sports 277 V ajra(nSbha) 273
Sravana 287 Vaifctf 278
Srenimukhyas 277 vicinity to God 283
SrfmadbhAgavata 281, 286 Visnu 282, 287
Sitfuka 285 VisnurSta 276, 277, 279
stay in the same region 283 Vraja 275, 279, 280,284
Suka 289 Vrka type of listener 288
Suka and Parlksit 287
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VrndSvana 279 286
Suka type of listener 287 Vr$abh£nu 279
sustenance 282 Vj-sa (Bull) type of listener 288
VySsa 287
Tallipsus 276
Tamas 275 w ives of Srik^na 278
Tfimasa type 289
text of eighteen thousand verses 287 Yogic M3y5 281
topics 287 Yudhi&hira 273
types of listening 289