Skanda Purana 09 (AITM) PDF

THE
SKANDA-PURANA
PART IX
M O TILA L B A N A R SID A SS PU BLISH ERS

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CONTENTS
SKANDA PURANA
Book П1: BRAHMA-KHANDA
Section П: DHARMARANYA KHANDA
• * •
Chapters
1. Yudhisthira’s Enquiries 1
2. Yudhisthira’s Queries 11
3. Indra’sFear 13
4. Dharmaranya Established as a Holy Place 20
5. Good Conduct 31
6. Norms of Good Conduct for Householders 44
7. Code of Conduct for Women etc. 54
8. The Coming of Visnu 62
9. Different Spiritual Lineages and Their Goddesses 67
10. The Service Rendered by the Merchant Class 77
11. Dharmaranya Becomes Satyamandira 82
12. The Installation of Ganeâ 84
13. Greatness of Bakularka 87
14. Destruction of Visnu’s Head
m •
94
15. The Story of Hayagriva 99
16. The Installation of Ananda 105
17. The Greatness of ^rimata 108
18. The Story of MatartgT and Karnataka 111
19. The Greatness of Indre£vara and Jayantelvara 123
20. Description of Dhara Ksetra 126
21. Gotras, Pravaras etc. of the Residents of Dharmaranya 131
22. Installation of the Deities 135
23. Lohasura Devastates Dharmaranya 136
24. The Greatness of Dharmaranya 140
25. The Greatness of SarasvatT 141
26. The Greatness of Dvarika 143
27. The Episode of Balahaka: The Glory of Govatsa Lirkga 144
28. The Greatness of Holy Spots 148
29. The Legend of Lohasura Concluded 150
30. Rama’s Life 156
Skanda Purana
31. Rama’s Pilgrimage to Dharmaranya 164

32. Satyamandira Established 170
33. Rama Returns to Ayodhya 175
34. Rama’s Copper-plate Grant to Brahmanas 179
35. Ruins of Dharmaranya Repaired 184
36. Hanuman Makes His Appearance 189
37. Return of Modha Brahmanas
* *
204
38. Acquisition of the Charter by Brahmanas 209
39. Different Families and Groups in Dharmaranya 215
40. Merit of Listening to the Purana 236
Section III: BRAHMOTTARA-KHANDA • •
1. The Greatness of Pancaksara (Five-syllabled) Mantra 243

2. The Story of Kalmasapada: Greatness of Gokarna 249
3. The Greatness of Gokarna and the Caturda£I of Siva 259
4. The Importance of Caturada£I 271
5. The Story of a Gopakumara 275
6. The Importance of Pradosa 282
7. The Importance of Pradosa [Continued]
[The Procedure of Siva’s Worship] 288
8. The Religious Vow to be Observed on Mondays:
The Story of SImantinI 300
9. The (Spiritual) Power of SImantinI 313
10. Bhadrayu Resuscitated 320
11. Rsabha’s Advice to Bhadrayu 328
12. Description of Si vakavaca 333
13. The Marriage of Bhadrayus 339
14. Bhadrayus Gets Siva’s Favour 344
15. Efficacy of the Holy Ash 350
16. Efficacy of the Holy Ash (Continued) 356
17. Efficacy of the Holy Ash (Concluded) 362
18. Observance of the Vow of Uma-Mahe£vara 366
19. The Story of Sarada 372
20. The Great Efficacy of Rudraksa: The Story of Mahananda 379
21. The Greatness of Rudradhyaya 386
22. The Efficacy of Listening to the Purana 392
Index to Section II 403

................. Ill 411
SKANDA PURANA I
B ook III: BRAHMA-KHANDA • *
S ection II: DHARMARANYA-KHANDA

» • i
CHAPTER ONE
Yudhisthira's Enquiries
Obeisance to Sriganesa
(1) I bow down to that Supreme Lord Sriramacandra who is
free from impurities. He has natural brilliance. The Lord’s (Ramacandra’s)
name is a boat unto the three worlds for crossing the ocean of
worldly existence. Due to his power this entire universe manifests
itself always as bom, steady and running its course; he is Caitanyaghana
(full of consciousness), and is beyond the (common) sources of
valid knowledge and he can be known through the Upanisads only.
(2) Wife, sons, wealth, attendants, relations, dear ones, mother,
brother, father, father-in-law and all the members of the family,
servants, wealth and prosperity, learning, beauty, pure abode, youth
and multitudes of youthful maidens—all these are of no use at the
time of death. Dharma alone is the helping friend.
1. In Naimisa, in the holy place of Nimisa,1Saunaka and other
sages performed a Sattra (Sacrifice) lasting for a thousand years.
They performed the sacrifice for the attainment of the heavenly
world.
2. Once, those sages including $aunaka, saw Suta coming and
became extremely happy. They began to drink him in (as it were)
by means of their eyes and excellent mind. The ascetics surrounded
him in order to listen to wonderful stories.
3. After those noble-hearted ascetics had taken their seats, the
son of Lomaharsana humbly occupied the seat offered to him.
4. On seeing him comfortably seated and on noting that no
disturbing factors were around, the sages enquired about a few
introductory things.
1. This tlTthe usual background of all Pur&nas. It is on Gomatl, in Sultanpur
District, some forty miles from Ayodhyi.
2 Skanda Purana
5-6 “ О dear one, your father learned the entire Puranic litera
ture formerly; О son of Lomaharsana, has it been entirely learned
by you too?
О Suta, narrate that (i.e. such a ) meritorious story that destroys
all sins, by listening to which, the sin accumulated in the course of
a hundred births, will be dissolved.”
Suta said:
7. After duly bowing down to the pair of feet of the glorious
Goddess SarasvatT, the pair of feet of the Lord of the Ganas as well
as those of all the Devas, I recount (now as follows):
8-10. I bow down to Saktis, Vasus, Grahas (Planets), deities of
Yajhas etc. I bow down to the auspicious Brahmanas and all im
portant poets. I bow down to the beloved deities as well as to the
excellent preceptor. I bow down to the splendid Devas, to Rama
and others in particular, by remembering whom one is undoubt
edly liberated from all the sins of the three types. With their
favour I shall recount the merits of all the Tfrthas, after bowing
down to the Lord, the soul of Dharma, the controller of everyone.
11. May that Lord of BhavanT save you all from sins. He is the
Lord of Dharmaranya.1He is the eternal Lord of heaven. He is the
Lord of Dharma, easy of access through steady practice of Yoga.
He bestows permanent pleasures. He has pervaded the heart of
everyone by means of JTvakala (? the digit in the form of the
Individual Soul) for ever. By meditating upon him men cease to
enter the prison of worldly existence.
Suta said:
12-14. Once (Lord) Dharma went to the Assembly of Brahma.
On seeing that Assembly, he became devoted to knowledge then.
On seeing the Assembly occupied by Devas and excellent sages,
he became surprised. That Assembly was occupied by Devas, Yaksas,
Serpents, Cobras, Asuras, Sages, Siddhas and Gandharvas. They
had occupied proper seats. О Brahmanas, that Assembly was very
comfortable, neither too cold nor too hot.
1. Dharmaranya: This name is associated with many places. But this Dharmiranya,
as mentioned in the text, is Moharpur (ancient Moherakapura), 14 miles to the north
of Vindhyacala Town in Mirzapur District.
IH.ii. 1.15-36 3
15. (Those who attend it) never feel hunger or thirst or ex
haustion. That Assembly has been adorned with excellent jewels
of diverse shapes and sizes.
16-18. That eternal Assembly is supported by columns. It is
undecaying. It has unmeasured splendour because of various divine
things that shine brilliantly. It is situated on the top of the heaven.
It is self-luminous and it surpasses the moon, the sun and fire. It
appears to deride the sun as it were (by its splendour).
It is there that Brahma, the grandfather of all the worlds, stays
always and rules Devas and human beings of different kinds single-
handedly.
19-27. The lords of subjects (Patriarchs) worship this lord.
Daksa, Pracetas, Pulaha, Mariei, Lord КаЗуара, Bhrgu, Atri, Vasistha,
Gautama, Angiras, Pulastya, Kratu, Prahlada, Kardama, Atharvangiras,
Valakhilyas, Maricipas (a mythical race of sages), Manas (Mind),
Antariksa (Ether), Vidyas (Sciences), Vayu (Wind), Tejas (bril
liance), water, earth, sound, touch, colour, taste, smell, Prakrti,
Vikaras (evolutes), the cause that is Sat as well as Asat, Agastya
of great splendour, the powerful Markandeya, Jamadagni, Bharadvaja,
Samvarla, Cyavana, the illustrious Durvasas, the righteous R$ya£rrtga,
the holy lord Sanatkumara, Yogacarya of great penance, Asita,
Devala, Jaiglsavya, the knower of reality, Ayurveda (the Science
of longevity and health) that has eight sections, Gandharva (Sci
ence of Musicology), the Moon along with Constellations, the
Sun equipped with rays, Winds, Tantus (a succession of sacrifi
cial performances), Samkalpa (Determination), Prana (Vital Air)
and all the noble souls in embodied form and engaged in great
Vratas (holy observances and vows)—these and many others wor
shipped Brahma.
28-36. Wealth, Virtue, Love, Delight, Hatred, Tamas (Guna),
Dama (Control of mind and sense-organs) etc. came to that As
sembly. Groups of Gandharvas and celestial damsels came to that
Assembly collectively.
The Planets including &ukra (Venus), those near it, the Mantras
Rathantara, Hariman and Vasumant the honoured Vi£vakarman,
all the Vasus, all the groups of Manes, all the Havis-offerings,
Rgveda, Samaveda, Yajurveda, Atharvaveda, all the Scriptures,
the Itihasas, the Upavedas, all the Vedangas (Ancillaries to the
Vedas),•Medhd (Intellect), Dhfti (Courage), Smrti (Memory), Prajha
(Wisdom), Buddhi (Intelligence), Yaias (Fame), Samds (Years),
4 Skanda PuranaЛ
Kala (Time, the cycle of time) which is divine, perpetual, ever

lasting and never-ending, all the wives of the Devas, all of whom
had the speed of mind, Garhapatyas, Pitrs who wander in the
heavenly worlds and who are well-known in the worlds, Somapas,
Eka£rngas and all the ascetics, Nagas (Serpents), Suparnas (‘excel
lent-winged beings') and animals worship Pitamaha (God Brahma).
The immovables and the movables, the great living beings (or
Mahabhutas, Great Elements), Purandara, the lord of Devas, Vanina,
Kubera and Mahadeva, the bestower of everything along with Uma
go there.
37-40. All the Devas, Narayana as well as the sages go there
always. The sages, Valakhilyas, those who were born of wombs
and those who were not born of wombs (go there). He observed
that whatever (all) movables and immovables are in the three
worlds were present there in that Assembly. On seeing that Assem
bly occupied by the Devas and the excellent sages, that (lord)
conversant with Dharma, became excessively surprised. He felt
great delight. He experienced thrill and had his hair standing all
over his body.
There Dharma of excessive splendour heard the sin-destroying
story (of Dharmaranya) recounted by Vyasa, of unmeasured bril
liance.
41-46. He heard the fascinating divine story of Dharmaranya:
the story that bestows virtue, wealth, love and salvation, the story
that gives sons and grandsons etc. by being retained (in memory),
by being listened to, by being read or seen.
On hearing that vast story encompassing the entire Cosmic Egg,
he became very glad and his eyes became like a full-blown lotus.
Having accomplished his task, the virtuous-souled (Lord) Dharma
became desirous of returning. He bowed down to Brahma, the
grandfather (of the worlds) (and took leave of him).
On being permitted by him, he went to the region of Yama.
With the favour of Brahma, he heard Lie divine story of Dharmaranya,
the story that is holy, destructive of sins and bestower of merits.
Along with his followers, he went towards SaiiiyaminT (his capi
tal).
47-54. Yama entered his city along with his ministers and fol
lowers. In the meantime, the prominent sage Narada of excessive
brilliance, who could not be looked at directly, an ascetic of impartial
views, who was endowed with mercifulness and had burned his
IILii. 1.55-63 5
body by means of penance (came there). He was engrossed in

devotion to Visnu; he went everywhere. The omniscient and ever
pure sage, a regular reciter of the Vedas, came there to that
Assembly.
On seeing him unexpectedly, Dharma became greatly delighted.
Accompanied by his wife and followers, he gladly hurried to his
presence (and said): “Today my life has become fruitful. Today
my family has become blessed. Today my piety has become fruit
ful, because you, rich in penance, have come here.”
He duly worshipped and honoured him by offering Arghya,
Padya etc. in accordance with the injunctions. He fell at his feet
like a log of wood.
With due deference, he made him sit in an extremely splendid
seat adorned with gold and jewels. The entire Assembly (remained
motionless) as though painted in a picture, or like flames of lamps
remaining steady in a windless place.
He enquired after his welfare. He duly welcomed him. Remem
bering the story of Dharmaranya, he derived matchless delight.
55-56. With a highly delighted mind, he worshipped Narada.
Narada was surprised much on seeing Yama extremely joyous. He
mentally thought thus: ‘Why is Yama delighted so much?’
On seeing (Lord Dharma) in the form of Yamaraja in great
delight and surprised in mind Narada asked him then:
Narada said:
57-59. Have you seen some astonishing thing? Or have you
attained a higher position? (You are always) wicked. You are evil
in action. You are malevolent in mind. You are always wrathful.
You control sinners. Your (usual) form is domineering. But how
have you assumed a gentle form? О lord, this is my doubt.
What is the reason whereby you appear to be endowed with
(full of) great delight today? О (lord) of a huge body, tell me the
reason for your joyfulness.
Dharmaraja said:
60-63. О son of Brahma, I shall undoubtedly tell you. Let it be
heard. Formerly I had been to the abode of God Brahma to pay my
respects Xto him). There, I occupied my seat in the Assembly
which was solely honoured by all the worlds. Many kinds of sto-
6 Skanda Purana »
ries concerning pious activities were heard by me. They were

charmingly meritorious and virtuous. These were heard directly
from Vyasa. They concerned Virtue, Wealth and Pleasure. They
were destructive of all the multitudes of sins. О sage, by listening
to these stories, people are liberated from all sins, (even) from that
of Brahmana-slaughter. The listeners thereby redeem hundred and
one generations of their ancestors.
Ndradasaid:
64. Of what nature was that story? Recount to me the story
heard by you, О mighty-armed Yama. I am desirous of hearing
that story.
Yama said:
65-70. Once I went to the world of Brahma in order to bow
down to the grandfather (of the worlds). I went to that region in
the course of my quest for what should be done and what should
not be done.
An astonishing thing was seen and heard by me there, О excel
lent sage. I heard the divine story of Dharmaranya recounted by
Krsnadvaipayana.
О Brahmana, I heard the highly meritorious and splendid story
concerning the entire Cosmic Egg. It is full of good qualities and
truth. So I am extremely delighted.
Further, О excellent sage, the cause (of my delight) is your
visit. It is conducive to auspiciousness, happiness, welfare and
victory.
Today I am blessed and contented, О sage. Today I am merito
rious. Today I have become true to my name of Dharma, because
I have seen the pair of your feet.
О Narada, I am worthy of honour and adoration today. I am
blessed and contented today. With the grace of your feet, I have
become worthy of adoration in all the three worlds.
Suta said:
71. The excellent sage was satisfied by words like these. With
great devotion he asked (the lord) about the splendid story of
Dharmaranya forest.
IILii. 1.72-84 7
Narada said:
72. О Dharma, the splendid story of the Dharmaranya forest
has been heard (by you) directly from Vyasa. Recount the whole
of it to me truthfully and in detail.
Yama said:
73-75. О Brahmana, I am always busy in awarding to all beings
who experience pleasure and pain, the state (fate) that is happy or
otherwise in accordance with their Karmas. Yet, the association
with good people is indeed for the (development of) virtue. It is
conducive to the happiness and welfare both here and hereafter.
For the sake of the benefit of mankind, I shall recount every
thing that has been directly narrated by Vyasa and heard (by me)
in the presence of Brahma.
Suta said:
76. Whatever had been heard in the Assembly of Brahma was
recounted by Yama entirely from beginning to end leaving nothing
in the middle. There is no doubt about it.
77-84. In the interim period between Kali and Dvapara, Narada
went to the kingdom of the son of Dharma i.e. Yudhisthira in the
mortal world.
As he approached, Narada, a part of £ri Hari, appeared like a
blazing fire. His eyes were (brilliant) like the rising sun.
He had a huge tuft of hair matted perfectly with a twist to the
left. He wore two cloths as white as rays of the moon. He was
adorned with gold ornaments.
His Vina (Lute) named Mahatl (or a big Vina) was like a com
panion unto him. He kept it tucked up beneath his arm. A hide of
black antelope formed his upper garment. He had a golden sacred
thread.
He carried with him a staff and a waterpot in his hand. He was
just like another Fire-god himself. He was comparable to Guha
(Lord Kart ti key a). He was the exposer of all secrets in the world
and of all quarrels.
He was the most accomplished of all the great sages. He was a
great scholar well-versed in the Science of Music. This Brahmana
had perfected (the art of) playing with (i.e. playfully provoking)
the enmity (of people) like a fine art. He was like another Kali but
a Brahmana.
8 Skanda Purana
He was the primordial speaker among Devas and Gandharvas of

all the worlds. He had perfect control (over the sense-organs). He
was a singer of the four Vedas. He sang (songs praising) the good
qualities of Hari.
The Brahmana-Sage Narada, the one always wandering in the
world of Brahma, joyously came to the city protected by Dharmaraja.
85-87. As noble-souled kings were seated there and great Gandharvas
had occupied their seats, that lord of great sages came there in the
course of his wanderings in all the worlds. Accompanied by sages,
Narada of very great brilliance came there.
On seeing the sage arrived, that (Lord) conversant with all the
Dharmas, rose from his throne and proceeded towards him (to
receive him).
88-89. Bowing down humbly and delightedly, (the king), con
versant with Dharma, made his obeisance. He duly offered him a
befitting seat. He offered Argha and Madhuparka along with (sweet)
words (of welcome1) {gam). He honoured him with gems and other
desired objects.
90-91. On receiving the adoration, the sage was satisfied.
(Dharmaraja then asked:) “O illustrious sage, I hope you are quite
all right and your penance is going on well. I hope that no wicked
Daitya harasses the lord of heaven. О sage, О son of Brahma, О
storehouse of mercy, you are auspiciousness incarnate. You are
bowed to by Suras and Asuras. You go everywhere and you know
everything.”
Narada said:
92-95. With the grace of Brahma, all is well with me now. О
Yudhisthira, son of Dharma, О illustrious one, I hope you are
happy along with your brothers. О great king, I hope your mind
revels in piety and virtue. I hope you are happy along with your
wives, sons, servants, horses and elephants. О son of Dharma, you
do virtuously protect the subjects like your own bosom-born sons.
What wonder is there? Indeed the subjects are blessed and con
tented. Manu has said that by protecting and sustaining men one
will certainly produce Dharma. You will be the enjoyer (of the
fruits) of those pious activities.
1. This is more appropriate than offering a cow in the Assembly. Hence this
translation of gam as ‘speech, words*.
Ill.ii. 1.96-105 9
Yudhisthira said:
• •
96-98. The whole of my kingdom is happy by the contact of

your feet. О illustrious one, I have become free from sins on
having your sight. I am blessed. I am contented. I have discharged
all my duties. I am fortunate in this world. As the son of Brahma
has come to my abode, I have become meritorious.
Where are you coming from, О Brahmana, О excellent sage? Is
it for blessing the good ones? Or is it for any (other) specific
purpose?
Narada said:
99-103. О excellent king, I am coming from the presence of
Samana (Dharma). The divine story concerning Dharmaranya, the
splendid mythological story that dispels all distress, was recounted
by Vyasa in the presence of Brahma.
The divine story pertains to Dharmaranya. It dispels all troubles.
By listening to it, one is liberated from the sin of Brahmana-
slaughter, from all sins.
By listening devoutly to this story that destroys the three types
of distress and that suppresses ten thousand (sins of) murder, the
hard shall become soft. After listening to it, it was related to me
by Dharmaraja.
The lord of immeasurable soul (ameyatma) asked him about

that story which delighted and interested (even) Dharma.
Yudhisthira said:
* •
О excellent Brahmana, be pleased to tell me the meritorious

story concerning Dharmaranya with a desire for welfare of all the
worlds.
Narada said:
104. This is the time for bathing for us. I have no time for
discourse. But, let this be heard. О king, I shall offer you this
advice.
105. Magha is the most excellent of all months for the purpose
of holy bath, charitable gift etc. He who takes his holy bath in the
montbuof Magha, is liberated from all sins.
10 Skanda Purana m
106. О king, go immediately to Gaiiga now for the sake of your

holy bath. О excellent king, the arrival of Vyasa is to take place
today.
107-109. О blessed one, ask him. He will recount to you the
wonderful fruit and merit of visiting all the TTrthas. He will nar
rate everything that is past, present or future, high, low or mid
dling. He will tell them from Itihasa (mythological texts). Vyasa,
the son of Satyavatl, will tell you everything concerning all an
cient traditions of Dharmaranya.
Suta said:
110. After saying thus, the son of Brahma vanished there itself.
When he had gone, that king began to sport along with his minis
ters.
111. In the meantime, the son of Satyavatl came there. Then
Vidura informed the son of Pandu. • •
Suta said:
112-115. On hearing that the sage had arrived, all were thrilled
with delight. All of them including Bhlma stood up along with
Dharma. (Yudhisthira) faced him with his head bowed down and
rejoiced. Accompanied by his brothers, he prostrated before him
like a log of wood. He duly worshipped him splendidly with Madhuparka.
He made him sit on his throne and enquired about his health.
Thereupon, the knower of Dharma made him recount the divine
and meritorious story. At the end of the discourse he spoke these
words to the tiger among sages.
Yudhisthira said:
• •
116-119. With your favour, О Brahmana, excellent stories have

been heard by me. Duties during emergency, duties of the king,
various pious activities leading to salvation, the virtuous rites
prescribed in the Puranas, many kinds of holy Vratas (vows and
observances), many TTrthas and all shrines have been heard from
you.
Now I wish to hear about the splendid story of Dharmaranya, on
hearing which sin including the one of slaughter of a Brahmana
perishes.
I wish to hear the details of all the TTrthas situated in Dharmaranya.
III.ii. 1.120— III.ii.2.10 11
By whom was this holy spot created? Why has this been created?
120. By whom has this been guarded and protected? At what
time was it created? What things took place here before? Narrate
this to me as I ask.
121. Narrate everything that happened, is happening and will
happen in that holy spot. Tell (us) everything regarding the situa
tion of the TTrthas.
CHAPTER TWO
Yudhisthira fs Queries
Vyasa said:
1. Now I shall describe Moheraka1 which is the sacred mark
on the forehead of the damsel in the form of the Earth. It is (like)
the water-basin round (the root of) the creeper of LaksmT and is
beautiful on account of the aquatic sports of the Goddess of Speech.
2. You have asked well, О king; Dharmaranya excels Varanasi
very much, О excellent king. Listen very attentively.
3. All the TTrthas are present there itself. Therefore, it is
called Usara (arid land?). It is visited by Brahma, Visnu, Mahe£a
and others as well as by Indra and others.
4. It is resorted to by the Protectors of the worlds, by Guard
ians of Quarters, by the Mother-goddesses, by the £aktis of Siva,
by Gandharvas and celestial damsels performing Yajnas.
3. It is frequented by Bhutas (Goblins), Vampires, by the
spirits named Sakinls and by the Presiding Deities of the planets.
It is resorted to by Seasons, by Months, by Fortnights, by Suras
and Asuras.
6. That is the primordial holy place which bestows all happi
ness. It is frequented by excellent sages performing diverse kinds
of Yajnas.
7-10.0 tiger among kings, it is haunted by lions, tigers, ele
phants, different kinds of birds, by cows, buffaloes, etc., by ducks,
deer and boars. It is resorted to by various kinds of beasts of prey.
All those who meet with death there—be it even birds, insects,
1 'Nohcraka'in the text is a misprint for Moheraka (vide p. 2, note 1).
12 Skanda Parana
beasts, wild animals, aquatic creatures or those living on dry land,

those who move about in the sky or on the earth, DakinTs (witches)
and Rak$asas (demons)—attain permanent salvation along with a
hundred and one generations (of their family) and then proceed to
the world of Visnu. There is no doubt about it.
• •
11-12. He causes the redemption of his ancestors of ten genera

tions preceding him and descendants of ten generations succeeding
him. He who offers rice-balls there along with barley, grains of
rice and gingelly seeds, with ghee, leaves of Bilva, Durva grass
with jaggery and water, shall redeem seven Gotras and one hun
dred and one generations of (his own) family.
13. That place is endowed with many kinds of trees. It is
rendered very beautiful by creepers and bushes. It yields merit and
is always endowed with fruits.
14. Dharmaranya is free from fear and enmity, О king. Cows
play there along with tigers and cats along with mice.
15-20. Frogs sport with serpents and human beings with Raksasas.
They stay fearlessly there on this earth. Dharmaranya is divine and
full of great delight. It is holier than the holiest. Cuckoos perched
among the bushes coo in a sweet note. They are being prevented
by the female doves thinking that a person who is in meditation
will be disturbed. The ruddy goose (Cakravaka) abandons his fe
male partner and remains silent due to fear from it. The Cakora
bird that imbibes the moonlight appears as though it observes
Naktavrata (i.e. vow of taking food only at night). Sarikas (Turdus
Salica?) recite the essence (of the sacred scriptures). Oh, how
wonderful it is that God Siva who bestows (the favour of) crossing
the impassable ocean of worldly existence (Saihsara) enlightens
Suka [(1) Sage Suka, (2) a parrot]!
Even if a person goes towards Dharmaranya lazily (casually)
from his abode, he will attain merit superior to that of a horse-
sacrifice at every step, Brahmanas capable of blessing as well as
cursing, live there.
21-22. Eighteen thousand (Brahmanas) are engaged in meritori
ous deeds. Thirty-six thousand servants are the merchants on the
earth. They are not bom of the womb. They are endowed with
devotion to Brahmanas. They are supporters of Brahmanas. They
are of good conduct and conversant with Puranas. They are of pure
intellect and virtuous. In heaven Devas speak in praise of the
residents of Dharmaranya.
III.ii.2.23—III.ii.3.12 13
Yudhisthira said:
• »
23-29. When was the designation Dharmaranya given by gods?

Why did it become holy on the earth? Why was it created? For
what reason did it become a holy spot? Do tell me. How many
were the Brahmanas? By whom were they settled there formerly?
Why were eighteen thousand settled there? In which family were
these Brahmanas, established in Brahman, born? They were adepts
in all learnings. They were masters of the Vedas and the Vedangas.
They were proficient in Rg Veda. They were actively engaged in
the study of Yajurveda. They were masters of Samaveda along
with all its ancillaries. They were the most excellent among those
conversant with Dharma. They were adepts in the three Vidyas
(i.e. Vedas). They were engaged in penance. They were of auspi
cious conduct. They were eagerly devoted to the vow of truthful
ness. They had become emaciated due to their monthly fasts and
observances like Candrayana etc. They were of excellent conduct
and were pious and devoted to the acquisition of sacred knowl
edge. How did they maintain themselves? Who supported them? О
Sir, foremost among the eloquent ones, narrate all these from the
very beginning. How is it that Danavas, Daityas, evil spirits born
of Bhutas and Vetalas, Raksasas and Pi£acas do not trouble them?
CHAPTER THREE
Indra *sFear
Vyasa said:
1. О tiger among kings, may this story be heard. On hearing
this auspicious legend of hoary past, one is undoubtedly absolved
of all sins.
2. Once Dharmaraja performed a penance that could be hardly
performed even by Brahma, Visnu, Mahe£a and others. He bore
with patience heavy downpour of rains, scorching heat of the sun
etc.
3-12. It was in the first Tretayuga that he performed this pen
ance, О king, for a period of thirty thousand years. He was seated
at the-root of an A£oka tree in the middle of the forest. He was
14 Skanda Purana
steady and motionless. All his bones were intertwined with dry
sinews. His blood was sucked up by millions of ants and other
worms of the anthill (that grew around him?). The bones were
bereft of flesh. The body of the sage was motionless like a crystal
line stone. It was resplendent like a conch, Kunda flower, the
moon, snow, the Maha£ahkha (treasure of Kubera). His life was
sustained only due to his inherent vitality. It was as though he was
protected by his own destiny to live long Indeed the fact that he
was alive was indicated by the movement of his breath in exhala
tion and inhalation. The winking movement indicated the exist
ence of life. The reddish brown tinge of the glittering eyes bright
ened the faces of the quarters. The forest region became faded as
though kissed by a forest fire in the form of the fiery flames of his
penance. The trees around were given a fresh lease of life by a
downpour of nectar when the Santi rites were performed by him
and the holy water thereof was poured down. It was as though
penance itself had assumed human form and begun to perform
penance. It had entertained a sort of devotion without a specific
form and free from any ulterior motive. He was surrounded by
many fawns that wandered in groups. He was well protected by the
animals of the forest, though they were terrifying due to their
ferocious faces and roaring sound.
On seeing that formidable sage of this sort, gods including
Indra approached Mahadeva, the bestower of freedom from fear to
all. All those gods including Brahma went to Kailasa where Lord
Siva was seated in the shade of a Parij at a tree along with Uma and
where he used to be engaged in meditation.
13. Nandi, Bhrrigl, Mahakala and other members of the great
host of Ganas, Lord Skanda and GaneSa (leader of the Ganas) and
others were also present there.
The Devas including Brahma stationed themselves in their res
pective places.
Brahma said:1
14. Obeisance to you of infinite forms, О Nllakantha. Bow to
you (O Lord) of uncomprehended form, who are immortal and
stand supreme in your Absoluteness.
1. The eulogy of Siva in vv 14-25 represents Siva as the Upani$adic Brahman.

Hence the description of his Cosmic Form.
III.ii.3.15-27 15
15. Repeated obeisance to you whose nature even the Devas

do not understand. Obeisance to that Soul of Consciousness whom
no words can (adequately) praise.
16. Obeisance to that glorious Brahman whom the Yogins
visualise in the inner space of their heart in the form of a brilliant
splendour while they are motionless during their contemplation.
17. Obeisance to that Kala who is beyond all Time, who is the
Supreme Purusa of his own will. Obeisance to the lord of the form
of the three Gunas, who has the form of Prakrti.
• w •
18. Obeisance to the Lord who is Visnu in his Sattva aspect,

Brahma in his Rajas aspect and Rudra in his Tamas aspect, the
Lord who is the cause of the creation, sustenance and destruction
(of the universe).
19. Obeisance to the lord in the form of the intellect, who has
the form of the Ego in three phases (according to the three Gunas),
who has the form of the five Tanmatras (the subtle elements), and
who is in the form of the Prakrti.
20. Repeated obeisance to the lord in his own form, who is of
the nature of the five cognitive organs and who has the five forms
of the elements like the Earth etc. Obeisance to you who are of the
nature of the objects of sense.
21. Bow to the lord in the form of the Cosmic Egg; obeisance
to the lord immanent therein. Obeisance to you of the form of the
universe, both modern and ancient.
22. Obeisance to the lord of evanescent and permanent forms,
to the lord of the existent as well as of the non-existent. Hail to
thee, О lord of that form that is manifested through your own will
with compassion for your devotees.
23. The Vedas are your breath exhaled and the Veda consti
tutes the entire universe. All the living beings constitute your feet
and the firmament is your head.
24. The space issued forth from your navel; the realm of veg
etation forms your hairs; the moon is bom of your mind, О Lord,
and the Sun from your eyes.
25. О Lord, you are all; everything is in you and whatever is
praiseworthy (and the praise itself) are you alone. О Lord, the
entire visible world is fit to be inhabited by you. Obeisance, obei
sance to you again and again.
26-27. Having eulogized the Great Lord thus, all of them pros-
f T i l . . w •m • л —.
16 Skanda Purana
trated on the ground (in the process of obeisance) like a piece of

log. The Lord then said:
%
Sambhu, the great Lord said:

1 am here to bestow boons; what do you wish? How is it that all
the Devas with Brhaspati as their leader are anxious? О Brahma,
tell me the reason for your misery.
Brahma said:
28. О NTlakantha, the great lord, the bestower of freedom
from fear, the destroyer of miseries, listen to our misery that I am
going to narrate to you.
29. Dharmaraja, the righteous soul, performed a very difficult
penance. 1 do not know what he wishes,'maybe the most excellent
position among the gods.
30. Hence, all those with Indra as their leader are frightened
by his penance. For a long time, his mind has been dedicated unto
your feet. О Lord of Devas, make him rise up (and ask him) what
ever that Dharmaraja may be craving for.
Isvara said:
31-33. There need be no fear from Dharma on your part. I am
speaking the truth.
Thereupon all those Devas, the dwellers of heaven, stood up,

circumambulated Rudra and bowed to him again and again. Ac
companied by Indra, all those dwellers of heaven returned from
Kailasa and went to their respective places quickly.
34. Indra, the supreme lord of all powers, went to Sudharma. He
could get no sleep, no happiness, no tranquillity.
33-36. Then the lord and consort of SacI became extremely
worried and thought thus: ‘I am faced with a great trouble. It is for
usurping my place that he is performing this excessively difficult
penance.’ He called all the Devas together and spoke these words:
Indra said:
37. May all the Devas listen to the cause of my grief. Does
Yama crave for what has been acquired by me with very great
difficulty?
Ill.ii.3.38-51 17
Looking at all the Devas, Brhaspati spoke thus:
Brhaspati said:
38. О Dwellers of Heaven, haven't you the ability to put up
obstacles in his penance? May Urva£I and others be sent for and
deputed there.
39. He went to every door in order to call them. Fetching them

he reached the Assembly Hall quickly.
40-43. When they came, Indra spoke: “A very important work
has fallen to our share. May all of you hasten to the Dharmaranya
forest where Dharmaraja has been performing a penance very dif
ficult to be performed. By means of your seductive charms, smiles
and glances, songs and dances tempt that sage who is performing
penance so that he may have a great fall from the high pedestal of
penance.”
On hearing these words of their lord, the groups of celestial
damsels consulted one another. UrvaST, the foremost among the
celestial damsels, set off to Dharmaranya.
44-47. Devas eulogized her. They showered her with flowers.
With the bands of Devas and Brahmanas eulogizing her, Urva£I
started for the extremely sacred forest with great pleasure—the
forest that was full of Bilva, Khadira and Arka trees as well as
Kapittha and Dhava (Anogeissus latifolia) trees. No sun shone
there It was fully enveloped in darkness. It extended to many
Yojanas. It was desolate. It was full of lions and such other wild
and ferocious animals; it was covered with many trees in full
bloom and splendid green grass.
48. The vast forest was reverberating with the sweet chirping
sound of birds, rich with the cooing of male cuckoos and a con
tinuous noise created by crickets.
49. It was covered with full-grown trees with extensive pleasant
shade. The whole surface of the region was covered with trees and
excellent splendour.
50. In that forest, there was no tree without flowers or fruits.
None of them was thorny. There was no tree not crowded with
bees.
51. All the trees were profusely bedecked with flowers echoing
with the .chirping sounds of birds. The forest was covered with
trees bearing the flowers of all seasons and having pleasing shades.
18 Skanda Purana »
52. Trees with branches burdened with flowers were blown over
by the wind. They shed beautiful and variegated shower of flowers
all round.
53. Well-developed trees scraping the sky and full of fragrant
flowers shone there, with birds of sweet voice.
54. Bees of sweet sound in their eagerness to get honey perched
themselves on the tender sprouts and clustering flowers and hummed
sweetly.
55-58. While seeing many regions beautified with fragrant sprouts,
abounding with many grottos and bowers that delighted everyone's
mind there, she became extremely delighted. That forest shone
much due to the fully blossomed trees with their intertwining
branches appearing like the flagposts of mighty Indra.
The gentle wind that wafted the pollen dusts of the flowers was
pleasingly cool and fragrant. Thus she saw then a forest endowed
with such qualities as these.
There she saw the holy river Yamuna too that originated from
the Sun.
59-62. There she saw a very excellent and pleasing hermitage
surrounded by sages and Valakhilyas.
(It was surrounded by) naked sages imbibing the smoke from
many receptacles of fire that were suspended from the branches of
trees. Wild animals became gentle as domestic pets.
There (giving up their natural animosity) cats became of Sattvic
nature with mice, mongooses with serpents, and lions with fawns
of the deer. They played with each other as if they were brothers
(born of the same mother). God Indra saw that forest from a
distance and spoke:
Indra said:
63-67. This Dharmaraja is engaged in a fierce penance. He is an
aspirant for my kingdom. Hence your endeavour must be centred
here. All of you create obstacles in his penance That is my com
mand. All of you do go there.
On hearing the words of Indra, Urva£i, Tilottama, SukeSI, Manjughosa,

Ghrtacl, Menaka, Vi$vacT, Raihbha, Pramloca, CarubhasinI ("Sweet-
voiced one')* Purvacitti, Surupa (of exquisite form) and Anumloca,
Ya£asvinT (of great renown)—these and many others who were
present there glanced at one another with fear and suspicion and
IILii.3.68-80 19
thought thus: ‘Yama and Indra—both these are your ultimate re
sort.’
68-69. Thinking thus in diverse ways, О Bharata (descendant of
Bharata), (there was) the most excellent one among those celestial
damsels, named VardhanT who was bedecked in all ornaments. She
spoke to UrvaST, “O lady of auspicious countenance, why do you
worry?” “In order to realize the aims and aspirations of the Devas,
О Chastiser of Рака, I shall so endeavour with the strength of my
beauty as well as magical powers, that the duty (Dharma) of my
class is carried out.”
Indra said:
70-75. Excellent! О glorious VardhanT, О virtuous one, О gentle
lady, hurry up. О lady of slender belly, accomplish our task. О
lady of excellent eyebrows, no one other than you is capable of
protecting (the interest of) the brave ones.
Saying “So it shall be”, she went to that place where Dharmaraja
was present, making her form attractive to mind by bedecking it
with valuable ornaments. She was beautified with saffron, eye-
lotions and ornaments. Besides flowers and garments, she dazzled
brilliantly with tinkling ornaments round her waist and anklets in
both the feet. She had many varieties of ornaments. She had ap
plied sandalpaste upon her body. The auspicious lady wore many
flower garlands and was clad in silken garments. Taking up a
beautiful VTna in her hand, the lady beautiful in every limb, per
formed an exquisite dance consisting of three varieties.
76-77. The sound of the VTna blended sweetly with the loud and
sweet sound of the flute. The modulation and intonation of the
musical sound mingled sweetly with the twang of the stringed
instruments. Although Lord Dharmaraja had perfect control over
himself, О Prince, he became agitated in mind and disturbed.
Yudhisthira said:
• •
78-80. О holy Brahmana, foremost among those who have

realised Brahman, it is really surprising to note how there came a
break in the penance of one who had realized Brahman. The earth
is established in Dharma; the heaven, the nether worlds, the moon,
the sun, the waters, the wind, the fire, nay the entire world is
20 Skanda Purana*
established in Dharma. О lord, how did he get upset? Tell me the

truth.
Vyasa said:
81. The downfall of the courageous is the cause of a fall in the
real hell. The Yonikunda (i.e. the pit of the vaginal canal) is like
the hell KuiiibhTpaka on the earth.
82-83. Women bind tightly even lofty-minded persons by means
of ropes in the form of their loving glances. They are, as it were,
beaten senseless by means of big batons in the form of their
breasts. Rendering them senseless, they quickly make them fall in
hell, О excellent king. Woman has been created thus as the stupefier
and enticer of all beings.
84-87. As long as the amorous woman is not present to direct
view like a trapping net, so long there can be steadiness of the
mind, learning and truthful nature, even in the case of broad
minded persons.
As long as one does not see face to face a fickle-minded fawn
eyed damsel, so long there can be progress of penance, liberal
mindedness, sympathetic attitude, control of the senses, adherence
to learning and steadfastness of holy rites, as well as general
purity, and right behaviour.
As long as one is not fettered and toppled by means of the
noose in the form of an amorous woman, so long there can be
veneration for mother, father, brother or friends, and the sense of
shame and fear and the ability to keep up good conduct are mani
fested and knowledge, wisdom, liberal-mindedness and power have
their hold.
CHAPTER FOUR
Dharmaranya Established as a Holy Place
Vyasa said:
1. Henceforth, I shall narrate the acts of Dharmaraja, on
hearing which one becomes free from the fear of the messengers
of Yama.
III.ii.4.2-13 21
2-3. That VardhanT, the most excellent one among the celestial
damsels, was seen by Dharmaraja. (He thought:) ‘Who is this
beautiful lady of exquisite limbs in this great forest? This forest is
devoid of human beings. It is extremely terrible due to lions and
tigers.’ Realising that it was extremely mysterious, Dharmaraja
spoke thus:
Dharmaraja said:
4-8. Why do you move alone in this forest devoid of people, О
respectable lady? Where have you come from? О lady of excellent
beauty, whose wife are you? О beautiful lady, whose daughter are
you? You are indeed very beautiful and auspicious in form. Arc
you a human being, a Gandharva woman, a goddess, a KinnarT, an
Apsaras, a YaksinT, a sylvan nymph, a demoness or a Khccari
( ‘one that moves in the sky’)? Tell me whose wife you are. Tell
me the truth, О lady of exquisite eyebrows.
The son of Sun-god (further) said:

What do you wish? О fair one, what is it that you have to do?
Whatever you may wish, О beautiful lady, I shall grant you your
desired object.
Vardhanl said:
9. It is in Dharma (righteousness) that everything mobile or
immobile is established, О lord. That Dharma is an act difficult to
accomplish. О sinless one, why do you do it?
Yama said:
10-13. О beautiful young lady, I wish to see the real form that
I£ana has. I am performing this penance to see the real form of
Sankara in the company of Siva. This is my ambition that I will
(thereby) attain fame and happiness. I am, therefore, doing this
difficult act (penance) so that my renown shall last for Yugas and
Yugas—nay for Kalpas and Mahakalpas. It is for this reason, О
fair lady, that the great penance is being performed by me.
Why have you come, О fair lady? Tell me truly. What is to be
done by you? What is the reason thereof? It behoves you to tell
(me) the truth.
22 Skanda Purana
Vardham said:
14-15. It is of your penance that the Lord of heaven is afraid. I
have been directed by him to this place with a desire for causing
disturbance in your penance. I have been sent to the presence of
Hari (i.e. Yama), О illustrious one, by Hari (Indra) who is afraid
of losing his throne. It is the truth that I am telling.
Shta said:
16. The son of the Sun-god was pleased at these truthful words.
He told her, “I am highly blessed, a bestower of boons. Let me
know (your desired boon).
17. I am Yama (‘The Restrainer’) unto all those beings who
carry on evil activities. I am (available) in the form of Dharma
(‘The Righteous One’) unto all those men who have attained mas
tery over their selves.
18. О fair lady, the foremost one among the celestial damsels,
I, Dharma, shall give unto you everything that is very difficult to
get. You just ask for all that.”
Vardham said:
19. О lord who are the foremost among righteous ones, give
unto me for the sake of the good of all the worlds, a permanent
position in the abode of Indra, which is always a delightful place.
Yama said:
20. Let it be so. Further, ask quickly for another boon as well.
Delighted by your song, I shall grant you another boon also.
Vardham said:
21-23. О lord of great intellect, let there be, in this holy place,
a sacred TTrtha well-known and named after me, that will destroy
all sins. Whatever is offered in fire there, or given away in charity
or performed as penance or recited as a Mantra, shall bring about
everlasting benefit.
One who resorts to the lake Vardhamana for five days, may his
ancestors become pleased on being offered a daily libation of
water.
After saying to her, “So it shall be”, Dharma became silent. She
III.ii.4.24-33 23
circumambulated Dharma thrice, bowed down to him and went to

heaven.
Vardhanl said:
24. О lord of Devas, do not be afraid of Yama, the son of
Lord Sun. He aspires only for a personal benefit and performs his
penance for the sake of righteous renown.
Vyasa said:
25-27. Vardhanl of glorious countenance was honoured by £akra.
(He said,) “Well done! Well done! О illustrious one, the task of
Devas has been accomplished by you. О fair one, you will be free
from fear for ever and live happily. You will attain renown, hap
piness and gracious glory.”
The Devas too said to her “So be it” with a mind highly de
lighted due to the prospect of fearlessness. Bowing to Indra, she
went to her own auspicious abode.
Suta said:
28. О great king, after the departure of the celestial damsel,
Dharma resumed his arduous penance that caused great anxiety
unto the entire universe.
29. In the month of &ukra (May-June), when the sun blazed
brightly, he performed the Pahcagni (‘standing amidst five fires’)
penance, very difficult for even gods to perform.
30. Thereafter, when a hundred years elapsed Antaka (Yama)
resorted to silence. He remained motionless like a wooden statue
and was covered up by many anthills.
31-32. Many kinds of birds built their nests therein. Then re
membering the Lord of Devas, the praiseworthy Consort of Uma,
he undertook an observance which was never seen anywhere, О
king.
Thereupon Devas along with Gandharvas and Yaksas became
agitated in their minds and they again came to the top of Kailasa,
to the vicinity of Siva.
The Devas said:

33. great Lord Snkantha, Lord of the universe, save us,
save us? Do save us, О lord of the past and the future. Protect us,
24 Skanda PuranaШ
О Bull-emblemed Lord. О lord of compassion, you are really

merciful. О Samkara, remove all obstacles and fears.
Ikvara said:
34-35. О Devas, by whom has an offence been committed against
you? By whom have you been dishonoured? Is it in the human
world or in heaven? Is it in the region of serpents? Tell me quickly.
Do not delay. With this trident or the skull-topped club or the
Pa€upata missile, I shall kill him in a fight. Tell me quickly the
cause of your visit to this place.
The Devas said:
36-38. О lord of Devas, О ocean of compassion, О delighter of
the universe! We have no fear now from human beings, nor from
serpents nor from Devas or Danavas. It is certain that Pretanatha
(Yama) of very huge form is tormenting himself very terribly for
personal ends in the human world, О great lord. He exerts himself
by means of a terrible penance. Hence, О SadaSiva, all of us Devas
are agitated. We have sought refuge in you. Do whatever you think
fair.
Suta said:
39. On hearing the words of the Devas, the Bull-emblemed
Lord mounted his vehicle, the bull. He donned his charming coat
of mail and took up his weapons and went to that place where
Dharma was staying.
Isvara said:
40-41. О Dharma, my mind is delighted by this penance. Tell
me the boon you wish to have. Oh, tell me the boon. (He contin
ued.) I shall grant unto you just now whatever you wish to have,
whatever desire you may have in your mind or whatever you
request.
Suta said:
42. On seeing Lord Mahe£vara who was speaking thus, О
king, he came out of the anthill, joined his palms in reverence and
eulogized the lord of the worlds, the destroyer of foes, by means
of pure words of prayer.
III.ii.4.43-53 25
Dharma said:1
43. Obeisance to you, the Lord. Obeisance to you, Yoga em
bodied. Obeisance to you of the form of brilliance. Bow to you, О
Blue-necked One.
44. Obeisance to you who favour those who meditate on you.
Obeisance to you who can be approached through devotion. Hail
to you in the form of Brahma. О Lord in the form of Visnu,
obeisance to you.
45. Obeisance to the gross one and to the subtle one. Obei
sance to one in the form of the minute atom. Obeisance to you who
can assume any form as you please. Obeisance to the lord who are
the cause of creation, maintenance and dissolution (of the uni
verse).
46. Hail to the eternal one, to the gentle one, to Mrda and to
Hari. Obeisance to you, the heat, and to the cool-rayed one.
47. Obeisance to you in the form of creation. Obeisance to
you, О protector of the world. Obeisance to Ugra, the terrible.
Obeisance to you of tranquil form.
48. Obeisance to you of infinite forms, of cosmic form. Obei
sance to one whose limbs (entire body) are smeared with ash.
Obeisance to you, О Moon-crested Lord. Obeisance to the Five
faced Lord. Obeisance to you, О Three-eyed One.
49. Obeisance to you (who are) adorned with serpents; obei
sance to you who wear the Kaksapata (i.e. garment tucked under
the legs to cover nakedness). Obeisance to the destroyer of Andhaka,
to the remover of the sins of Daksa. Obeisance to you who have
burnt Kama. Hail to you, the foe of the three Puras.
50-53. I have uttered forty names. One should read them or
listen to them three times everyday with (physical and mental)
purity. Even if he were to be a killer of cows, an ungrateful fellow,
a drink-addict, a defiler of the preceptor’s bed, a slayer of a
Brahmana, robber of gold or an illegitimate husband of a &udra
woman, or a sinner and killer of women and children, a person
who utters lies, a bad-charactered one, a thief, one who carnally
1. The prayer of Siva in vv 43-49 contains forty names of Siva. Siva is equated
with the Upani$adic Brahman. Hence he possesses contradictory qualities.
Since the days of the Rudradhyaya in Taittiriya Samhita a series of names (epi
thets) became a traditional way of worshipping a deity, be it Siva. Visnu or the river
Gahga. The efficacy of reciting these 40 epithets of Siva is given in vv 50-53.
26 Skanda Purana■
approaches another man’s wife, one who scandalises others, one

who hates others or one who deprives others of their means of
livelihood, a perpetrator of prohibited deeds, one who destroys
what is done by others, a hater of Brahmanas, a base Brahmana or
any other sinner, he becomes free from all sins and goes to Kailasa.
Siita said:
54-55. Eulogizing thus with great devotion and bowing down
his head frequently Dharmaraja prayed to the Lord.
Satisfied thereby, Saiiibhu said these glorious words: “O highly
blessed one, ask for any boon, whatever may be the desire in your
mind.”
Yama said:
56-58. If you are delighted, О lord of Devas, be compassionate
towards me. О illustrious one, create the three worlds including
mobile and immobile beings in such a way as this region becomes
well-known in the world after my name.
May it be impregnable and indestructible, holy and destructive
of sins. О great lord, О Bhava, if you are pleased with me, make
this region like this.
О king, then that place was given to him and rendered equal to
Ka£T. After giving it, he said again, “O excellent one, choose
another boon.”
Dharmasaid:
59. It you are delighted, О lord of Devas, do a favour to me,
О illustrious one, and create the three worlds including mobile and
immobile beings in such a way that I become famous in every age.
Isvara said:
60. Say, О Kina£a (Yama), I shall do everything as desired by
you. I am delighted by your penance. I shall grant you any boon
desired by you.
Yama said:
61-62. О Lord $aiiikara, if you decide to grant me what I wish
III.ii.4.63-73 27
remain by my name in this great holy region for ever. О great lord,
see that it gets a great renown in all the three worlds consisting of
mobile and immobile beings, by the name Dharmaranya.”
Isvara said:
63. This shall always become known as Dharmaranya in all
the ages. It will become known by your name. Is there anything
else? I shall grant it too.
Yama said:
64-68. Let this excellent holy place bearing my name extend to
two Yojanas. Let it be sacred unto all living beings and be a
permanent place for attaining liberation.
Be they flies or worms, animals or birds, locusts, evil spirits or
vampires, Pi$acas, serpents or demons, men or women, if they die
in my holy place called Dharma, let them attain perpetual salva
tion.
Lord $arva (Siva) said, “It will be so.”
The Devas including Brahma showered flowers and became
highly delighted. Divine drums were beaten. Eminent Gandharvas
sang. Sacred winds blew and groups of celestial damsels danced.
Suta said:
69-70. SadaSiva who was propitiated by Yama with great
devotion spoke these highly pleasing words to that lord: “O dear
one, allow me to go back ere long to the excellent mountain
Kailasa with a desire for the benefit of the Devas.”
Yama said:
71. О Mahe$vara, it does not behove you to leave off my holy
place. О lord, it is far superior even to Kailasa by your own words.
Siva said:
72-73. What is said by you is indeed well and good. It is but
proper for me to stay here with a part of mine. Your pure and holy
region has not at all been abandoned by me. The great Lihga here
will be known after me as ViSvegvara.
* # *
28 S k a n d a P u ra n a
»
After saying thus, the great lord vanished there itself.

74-7S. Then that wonderful LiAga appeared there in accordance
with the words of Siva. On seeing that (LiAga) springing up as the
name was uttered, the excellent Suras created their own respective
Lingas in Dharmaranya. The Lingas of the respective Suras be
came famous by their respective names.
Suta said:
76. The LiAga installed by Dharma is reputed as Dharme£vara.
By remembering and worshipping it, one is absolved of all sins.
77. The Absolute Brahman that can be comprehended only by
Yogins and that is immanent in everyone*s heart, has a LiAga
established for it and it is called Svayambhuva.
78-80. By worshipping Bhutanatha (‘the lord of the living be
ings*) people become rid of ailments. Thereafter he created the
beautiful tank called Dharmavapl.
He brought water from ten million sacred places and let it out
into that tank. It assumed the form of Yamatlrtha. It is highly
pleasant to take a holy dip there. It is also intended for the holy
bath of gods and of the sages of sublimated souls. By taking the
holy bath and drinking the water thereof, one is rid of all sins.
81. If a man takes his holy bath in Dharmavapl and visits Siva
called Dharme£vara, he is released from all sins. He will never
have the occasion to enter the womb of any mother.
82-84. After the holy dip there, one should offer water libation
to Yama for the sake of the annihilation of the evil in the form of
ailments, as well as for the cessation of the evil in that of pain
together with uttering these (following) names. “Obeisance to Yama,
the lord of Dharma, to Mrtyu (god of Death), to Antaka (the
destroyer), to Vaivasvata (the son of Sun), to Kala (Time), to
Dadhna, to Paramesthin (Supreme Being), to Vrkodara (wolf-bel
lied one), to Vrkka (averter of disease), to Daksine£a (lord of the
South). О Citra (one of diverse nature), О Vaicitra (wonderful
being), obeisance to thee, to Nila (Blue one), to Citragupta.’*
If a man offers water libation along with Aksatas (raw rice
grains) to Yama in Dharmavapl, he will not have any calamity.
85-88. Different kinds of fever such as the one occurring once
in (every) three or four days, or those which affect periodically
and fevers with (an attack of) chillness will never afflict those who
have their minds inclined thus. Nor the evil spirits such as RevatT
III.ii.4.89-102 29
etc. and malevolent Planets,or Dakin!, SakinI etc. will trouble him.
He will be prosperous with plenty of wealth and grains. His
family flourishes always, if a person, with his sense-organs under
control, takes his bath properly and worships Bhiite£vara and re
cites the Rudra Mantras with all their ancillaries. He shall be rid of
the bad effects of ailments. It is laid down in Smrtis that men
»
should perform Sraddha rites there on the new-moon day, on Mon

days, on the days of Vyatipata and Vaidhrti Yoga (special plan
etary positions), on Samkranti (days of transit of the Sun) as well
as on eclipse days.
89. Even if a man performs &raddha for a thousand years, the
Manes shall reject it and partake of the water libation mixed with
gingelly seeds offered ( at this sacred spot) by a well-known man.
90. Offering of balls of rice (to Pitrs) at Gaya twenty-one times
leads to the same everlasting benefits (satisfaction) to Pitrs if they
are offered only once at Dharme£vara.
91. The well-known sacred tank DharmavapI that serves as a
flight of stairs unto heaven, is situated on the west of DharmeSa, a
little away from Visve$vara.
92-93. It was built formerly by Dharma, the righteously in
clined one, for Siva. If one takes one’s holy bath there and drinks
the water thereof and offers libations to the Manes and gods, they
become pleased.
If a man offers a ball of rice (even) of the size of a leaf of Sam!
(Mimosa suma) in the highly sacred tank DharmavapI, he shall
never have rebirth.
94. There is no doubt about this, О king, that he is released
from the hells called Kumbhlpaka, Maharaudra, Raurava and
Andhatamisraka.
Suta said:
95. An excellent person should offer water libations for a year
at DharmavapI. There may be changes in the seasons, months and
fortnights.
96. By the water libations at the tank, the Manes, viz. Barhisads,
Agnisvattas, Ajyapas and Somapas, attain the highest satisfaction.
97. There are many holy spots leading to salvation, such as
Kuruksetra, cities such as Ayodhya and (lake like) Puskara etc.
98-1Q2. All these are similar (in power) but Dharmakupa (i.e.
DharmavapI) shall be superior. Mantras, Vedas, Yajfias, holy rites
30 Skanda Purana
and religious gifts become everlasting, О lord of men, when of

fered there.
The rites of Abhicara (black magic) as well as others mentioned
in Atharvaveda become effective on being performed there, О
excellent one among kings. The sacred place Adi-TTrtha is re
sorted to by Brahma, Visnu and l£vara. The holy spot Susaumya
too is resorted to by Brahma and others.
Fruits are derived (if holy rites are performed) all through the
Yuga in Krtayuga; for five hundred thousand years in Tretayuga;
for a hundred thousand years in Dvapara and for one day in Kaliyuga.
Thus, О Brahma, I have narrated the origin etc. of the holy
forest Dharmaranya. The benefit thereof is narrated by Dvaipayana.
Suta said:
103. Henceforth, I shall narrate the statement of Dharma that is
highly pleasing. It was for the sake of the Devas that he spoke this
authoritatively.
Dharma said:
104-109. Even in this holy spot, some people confused by Visnu’s
Maya do perform evil acts such as adultery, theft of gold etc. One
who does these and other evil acts, goes to hell.
Sins committed elsewhere perish in Dharmaranya; but a sin
committed in Dharmaranya becomes fixed as though with adaman
tine cement.
Like merits sins also, the good and the evil alike increase daily
for hundreds of years. The holy spot fulfils the desires of those
who crave for things, grants salvation to Yogins and success (or
supernormal powers) to Siddhas for ever. One who has no son gets
sons; the poor becomes rich.
This holy narrative formerly narrated by Dharma, gives the

merit of gifting a thousand cows if a man or a woman listens to it
or recites it (to others) devoutly. In the end he or she goes to
Visnu’s abode.
• *
m.ii.5.1-11 31
CHAPTER FIVE
Good Conduct
Vyasa said:
1. Henceforth, I shall recount all religious rites to be performed
by a man staying in Dharmaranya, while carrying out the duties of
a householder.
2-3. Brahmanas of pure noble birth who were bom in Dharmaranya
number eighteen thousand and are specially created by Brahma,
Visnu and Siva. They are Brahmanas of pure, good conduct and
are the foremost among those who know Brahman. One is rid of
all great sins merely by their sight.
Yudhisthira said:
■•
4. О son of РагаЗага, О noble lord, describe practices of

good men (Sistas) unto me. One acquires righteousness through
good conduct. One attains all benefits through good conduct. One
derives glory and prosperity through good conduct. Therefore,
kindly proclaim to us (what constitutes) good conduct.
Vyasa said:
5-6. Immobile beings, worms and insects, aquatic beings, birds,
animals and men are to be considered (more and more) righteous in
this order. Suras (gods) are more righteous than these. The latter ones
are a thousand times more righteous than the former ones. All these
noble beings can attain salvation by ridding themselves of sins.
7. Among the four categories of beings animals are very
much superior. Among animals, all those who subsist by their
intellectual capacity are superior.
8-11. Human beings are superior among the intelligent beings.
Vadavas (Brahmanas) are superior among them. Scholars are supe
rior to ordinary Brahmanas. Persons who are informed of their
(religious) duties are superior to scholars. Persons who perform
(sacred) rites are superior to such informed intelligent persons.
Persons devoted to Brahman are superior to those who perform
religious rites.
О descendant of Bharata, no one else is superior to them (devo
tees of Brahman) in all the three worlds. They revere one another
due to their special proficiency in penance and learning. Since the
32 Skanda Purana л
Brahmana is created by Brahma as the supreme lord of all living

beings, it is only the Brahmana who deserves everything existing
in the entire universe and none else. It is only the one whose
conduct is pure that deserves everything and not one who deviates
from it.
12- 14a. Hence a Brahmana should always be a person of good
conduct. О sage, learned men know good conduct1 as being the
source of all righteousness—that conduct which men of excellent
intellect, men devoid of (misplaced) love and (unwarranted) ha
tred, perform regularly.
Even if a man is bereft of all good characteristics, he may live
for a hundred years if he is careful in following good conduct and
is faithful and free from jealousy.
14b-19a. Without the slightest lethargy, one should follow the
source of righteousness i.e. the norms of good conduct and per
form one's respective duties as prescribed by £rutis and Smrtis.
A man addicted to evil deeds in this world deserves to be
treated with contempt. He is sure to be assailed by ailments. He
will not live long. He will be extremely miserable for ever. That
rite which leads to dependence on others, should be avoided. That
which is within one’s capacity should be pursued, because one
who is dependent on others is miserable for ever, but one who is
self-dependent is happy. If the inner soul (conscience) is elated
and happy on the performance of a rite, that rite should be per
formed and not one that goes against it. Niyamas and Yamas have
been proclaimed as Dharma in its entirety. Hence one who wishes
to practise Dharma should endeavour to pursue them only.
l9b-26. The ten Yamas2are: truthfulness, forbearance, straight-
1. Sadacara: When conflict arises due to different statements of £rutis, Smrtis and
actual practice of the $i§tas (learned and respectable people), Manu says that the
path followed by one’s ancestors should be followed:
yenasya pitaro yata, yena yatah pitamahdh /
tena yayat satdm margam tena gacchan na ri$yate // (Manu IV. 178)
KumSrila quotes this with approval with the proviso that this ancestral usage is
not against express Vedic Texts and is followed by £i${as under the belief that it is
part of Dharma (Tantravartika).
2. According to V.S. Apte, Yama is *a great moral or religious observance’ while
Niyama is ’a lesser vow not so obligatory as Yama1. Yamas are ten but their names
are given differently: Yfij.3.313 enumerates “celibacy, mercy, forebearance, charity,
truth, non-violence, non-stealing, sweetness, non-possession.” Patafijali gives a list
of five. Similarly Niyamas are ten in number and worded differently. The verse here
(20b-21a) is an echo of Atri Smrti.
III.ii.5.27-31 33
forwardness, contemplation, avoidance of cruelty, non-violence,

control, cheerfulness, sweet temper and gentleness.
The ten Niyamas are: cleanliness, regular bath, penance, liberal
gifts, silence (as a vow), sacrificial rites, study of Vedas, sacred
observances, fasting and suppression of sexual impulse.
One shall become successful everywhere after conquering these
six enemies: lust, anger, pride, delusion, jealousy and covetous
ness.
One should acquire righteousness slowly and steadily like the
white ant that steadily builds up the anthill. One should abstain
from inflicting injury on others as it is adverse to our interests in
the other world. If properly taken care of, Dharma alone should be
of help (to us) hereafter.
Every living being (considers himself) more (important) than
his father, mother, son, brother, wife and kinsmen. A living being
is alone when he is bom or when he dies. He singly (i.e. without
sharing with others) enjoys his merits and suffers the consequences
of his evil deeds. When the body disintegrates after being left
alone like a clod or a piece of wood, the kinsmen turn their faces
and go back. But Dharma (alone) shall follow the dying person
who goes ahead. Hence one should accumulate Dharma which
helps both here and hereafter.
27. After securing Dharma that helps, one shall go across the
unfordable (abyss of) darkness. An intelligent man should always
cultivate close association with excellent ones alone.
28. After abandoning the (company of) mean and ignoble ones,
one should lead one’s family to prosperity. One should always be
in contact with the best and excellent ones avoiding vile persons.
Thus a Brahmana attains s u p re m a c y and by following the contrary
course, he attains $udrahood.
29. The Destroyer (god of Death) harasses a Brahmana who
habitually neglects study (of Vedas), who transgresses the code of
good conduct, who partakes of the food offered by evil and wicked
persons and who is (always) lazy.
30. Hence a twice-born one should always endeavour for the
practice of good conduct. Even sacred shrines and holy spots de
sire association of a man of good conduct.
31. The later half of the Yama (Yama = a period of 3 Hrs.)
towards the close of the night is called Brahma period. A wise
and intelligent person should always get up then and reflect on
34 Skanda Purana *
what is beneficial to him.1

32-37. At the outset he should remember2the Elephant-faced
Lord (GaneSa) and then I£a (Siva) along with Aiiiba (Mother Di
vine). Then Sriranga (Lord Visnu) accompanied by Sri (Goddess
LaksmT), then Brahma born of the lotus, all the Devas beginning
with Indra, the Sages beginning with Vasistha, all the rivers begin
ning with Ganga, all the mountains beginning with SrHaila, all the
oceans beginning with the Milk Ocean, the lakes like Manasa etc.,
parks beginning with Nandana, cows beginning with Kamadhenu,
trees beginning with Kalpavrksa, minerals with gold as the chief
one, celestial damsels with UrvaSI as the chief one and the devo
tees of Visnu beginning with Prahlada (should be remembered).
With a delighted mind a wise person should remember the feet
of his mother which can be considered the most excellent of all
sacred Tirthas and meditate on his father and preceptors.
Thereafter, for answering the calls of nature, he should go to
wards the South-West direction. If it is a village he should go at
least a hundred Dhanus (four hundred Hastas, one Hasta = 30
Cms) and (in cases of a town) four times that distance from a
town.
38-40. He should cover the ground with grass and wrap up his
head with a cloth. The sacred thread should be placed on the
(right) ear while easing himself at dawn, dusk or during the day
time. He should face the North.
At the time of evacuating the bowels or the bladder he should
be silent. During the night he should face the South while answer
ing the calls of nature. He should not stand, nor should he do so in
the presence of Brahmanas, cows and fire, nor against the wind.
He should not ease himself in a ploughed field or in a piece of
ground served by streets. He should not look towards different
directions, nor at the luminaries or the sky or the faeces.
41-44. After easing himself completely, he should hold the
penis with his left hand and get up with caution. Avoiding clay
infested with worms or full of pebbles or that dug out by mice or
full of hairs or that has become spoilt by being spit on it, he should
apply clay once at the anus and wash it out with water.
1. VV 31 ff give the model Time Table to be observed daily.

2. W 32-37 are collectively called 'PrUtahsmarana'. It is psychologically im
portant for retaining a happy and balanced mood throughout the day.
III.ii.5.45-54 35
Thus he should wash his anus five times repeatedly with the left
hand. Then mud should be applied thrice to each of the feet and
hands until the bad odour and stickiness disappear. This mode of
cleansing, the householder shall adopt. In the three stages of life
beginning with Brahmacarya (the life of celibacy) this should be
followed in descending order.
45-50. At night one should perform the cleansing act to the
extent of only half of what is ordained for the day time. In another
village (i.e. out of one’s native village) half of the previous one
will do and on the way (i.e. during travels) half of that. Half of
that (be performed) in the case of sick persons. In the case of
healthy individuals no deficiency (in the number of cleansing acts)
should creep in.
A person may perform cleansing act thoroughly with the waters
of all rivers or heaps of clay resembling mountains. Yet if he is
mentally and morally depraved and vicious he will not become
purified. Clay to be used in the cleansing act should be of the size
of a succulent green Indian gooseberry (Embilic Myrobalan). All
ghee offerings and morsels during the Candrayana atonement rite
shall also be of this size.
At the time of bathing/washing/rinsing the mouth/sipping (Up-
asparsa) a householder should sit facing the North or the East
comfortably on a clean ground. The water should be free from
husk, coal, bones or ash. It should be very clean and pure. It shall
be sufficient to reach up to the heart. He shall not be in a hurry at
this time.
Brahmanas should sip the water purified by means of his glance.
It shall be Brahmatirtha (holy water). A king should become puri
fied by means of the water reaching the throat and a VaiSya by
means of the water reaching the palate.
51-52. Women and ûdras become pure by mere touch (of
water). A person making sound on the head, or with the throat, or
remaining in water with the tuft of hair loose, or not washing both
the feet, is considered impure even if he conducts the ceremonial
sipping of water. After sipping water thrice for the sake of purity,
he should purify the limbs.
53-54. He should wipe off the lips with the lower portion of the
thumb. After touching the heart with water, he should touch the
head with all (the fingers). With the tips of the fingers, he should
touch Che shoulders entirely with water. Although he might have
36 Skanda Purana 9
ceremonially sipped water, he should do so once again after tra

versing the street.
55-56. After taking bath, taking food and drinking water, at the
beginning of an auspicious rite, after sleeping, changing clothes
and seeing inauspicious things, after erroneously remembering impure
things, one shall ceremonially sip water twice. He shall then be
come pure.
He should cleanse his teeth in the manner laid down in Dharma-
Sastras (religious codes). Even if one ceremonially sips water, one
is still impure, if one does not cleanse one’s teeth.
57. The contact of a twig-brush and the teeth on the new-
moon day, first lunar day, the sixth and the ninth lunar days and on
Sundays, might burn the family up to the seventh generation.
58. If a twig-brush is not available or on the days when it is
forbidden, one should gargle twelve times for the sake of the
purity of the mouth.
59. A twig for brushing the teeth should have the thickness of
the tip of one’s small finger and twelve Ahgulas (30 Cms. approxi
mately) of length.1It should be green with the natural skin intact.
It should not have any crack or fissure and should be free from
decay.
60-61. One should bite off the twig inch by inch and chew it
well, after (?) the daily morning bath especially in a sacred river
or pool, for the sake of purity. It is only through the morning bath
that our body which is always dirty, can become clean. By day as
well as by night that dirt is excreted from our body through the
nine outlets.
62-64. Authorities say that regular morning bath dispels even
great sins. It is thus on a par with the holy rite of Prajapatya. It
increases enthusiasm, intellect, good fortune, beauty and wealth.
Regular morning bath removes sins and misfortunes, languor
and impurity. It dispels (the effect of) bad dreams: It accords
satisfaction and a flourishing state.
Defects and evils do not approach a person who bathes regu
larly every morning. Thus a regular morning bath has visible and
invisible results. Hence one should practise it regularly.
65. Incidentally, О excellent kings(?), I shall recount the de
tails of the rules regarding hath. They say that a bath following the
1. Cf. Visnu
« • Dh. S.61.16-17.
III.ii.5.66-77 37
procedural rules, is hundred times more efficacious than ordinary

bath.
66. One should bring excellent clay, Ku£a grass, scsamum
seeds, cowdung and place them on a clean floor. Then one should
ceremoniously sip water and perform the rite of holy bath.
67. One afflicted by bad Planets should tie up his tuft of hair
and enter water. He should perform the rite of holy bath in accor
dance with the injunctions of his own branch of Veda.
68. After taking bath thus and having washed the clothes, one
should wear washed clothes. After the Acamana (ceremonious sip
ping of water), he should perform the morning Sandhya (ritualistic
prayer) with Ku£a grass in readiness at hand.
69. A Vipra (Brahmana) should keep his mind firmly under
control and perform Pranayama (control of breath). He then in
stantaneously gets rid of all sins committed during the day and the
night.
70. If he performs ten or twelve Pranayamas after controlling
the mind, it is as good as a great penance performed by him.
71. Sixteen Pranayamas along with the Vyahrti and Pranava
Mantras, when performed everyday, will within a month purify
even a person who has committed slaughter of a foetus.
72. Just as minerals taken out of the earth are burnt off by
means of blowing (in the furnace), so also the evils committed by
the sense-organs are burnt away through the control of breath.
73. The Supreme Brahman is one and imperishable. Pranayama
is the greatest penance, О excellent king. There is nothing more
sacred than the Gayatri Mantra.
74. Getting up early at dawn, one can dispel through Pranayamas
the sin that one commits during the night physically, mentally and
verbally.
75. Seated (for prayers) at the time of dusk, one dispels through
Pranayama the sin that one commits during the day mentally,
verbally and physically. He who performs prayers at dusk, dispels
the sin committed during the day.
76. He who does not perform Sandhya at dawn, he who does
not perform Sandhya at the time of dusk, must be excluded from
all Brahmanical rites like a £iidra.
77. One should perform the daily (Sandhya) rile in the vicinity
of waters. Then he should perform duly the Acamana rite (ceremonial
sipping of water) in accordance with the injunctions.
38 Skanda Purarta
78-79. Then he shall perform the Marjana (wiping off) rite nine
times repeating the three Mantras “apo hi stha ” etc.*1in this order
dropping water on the ground, on the head, in the sky, (again) in
the sky, on the ground, on the head, on the head, in the sky and
on the ground. The word ‘ground’ indicates the feet, the word
‘sky’ indicates the heart and the ‘head’ is literally the head. This
is the Marjana rite.
80. This is called Brahma Snana (bath). It is superior to the
other types of baths,2345viz. Varuna, Agneya, Vayavya, Indra and
Mantra Snana. He who takes the bath of Brahma is pure within
and without.
81-83. He becomes qualified for performing all types of holy
rites such as the worship of gods etc. Are fishermen any the holier
because they dive under water day and night? One who is defiled
mentally and morally, cannot become pure, though one may take
hundreds of baths. Vibhuti (holy ash) may sanctify further those
who are mentally pure. Are donkeys proclaimed holy, if they are
smeared with ash? He who is devoid of all types of impurities can
claim to be one who has taken his holy dip in all sacred Tirthas.
84. It is as good as he has performed hundred Kratus (sacri
fices), if his mind is free from impurities. I shall now tell how the
mind will be cleansed of impurities. Listen, О sage.
85. He can be (free from impurity) only when the Lord of the
universe is pleased and not otherwise. Hence, one should resort to
the Lord of KaSI for the purity of the mind.
86-88. (He who resorts to VigveSa) attains the Supreme Brah
man after casting off this body.
After reciting the Mantra ending with ‘drupada' the devotee
should take water in the hand. Knowing the injunction, he should
perform the rite of Aghamarsana with the Mantra beginning with
1. These are the three verse in RV X.9.1-3, Yaj Smr. 1.22 and others prescribe the
Marjana with these three verses only.
2. Different kinds of Snanas (Baths):
(1) Varuna: Bath with water
(2) Agneya: Smearing the body with Bhasma
(3) Vayavya: Taking on the body the dust raised by cow’s hoofs
(4) Indra or Divya: Bath in rain-shower
(5) Mantra: Sprinkling water with the verses apo hi $fha etc. (RV X.9.1-3)
(HD II I .667-668)
III.ii.5.89-100 39
‘rtam ca' etc.1 If a learned man goes under water and recites the
Aghamarsana Mantra three times, if anyone performs the rite of
Aghamarsana in water or on the ground, all the sins of his shall
perish like darkness at sunrise.
89-91. Standing up and repeating the Gayatn Mantra without its
head, but having the Pranava in the beginning and the Mahavyahrtis,
at the outset (bhur etc. are called Mahavyahrtis), the devotee
should pour out three handfuls of water (Vajrodaka). Without that
adamantine water (Vajrodaka), the demons called Mandehas anni
hilate the splendour of the Sun, like the mountains, that of the
solar sphere. In order to help the Sun and destroy the demons
Mandehas, a Brahmana should offer the three handfuls of water. If
he does not do so, he too shall attain the state of a Mandeha.
92. In the morning the devotee should repeat the Mantras
standing till the sun becomes visible. In the evening, he should
repeat the Mantras sitting and continue till the stars are visible.2
93. (The exact) time should not be transgressed by a twice-
born, if he desires his own good. Hence when sunrise/sunset is half
complete, one should offer the Vajrodaka (three handfuls of adamantive
water as mentioned above in vv. 89-90).
94. Even if the Sandhya rite is performed duly, but it exceeds
the prescribed time limit, it Shall be fruitless. To cite an example,
it shall be as fruitless as sexual intercourse with a barren woman.
95. If water is taken in the left hand and the Sandhya rite is
performed by Brahmanas, it (performance of Sandhya) is VrsalT
(Sudra woman). It is conducive to the pleasure of Raksasas.
96-100. He should then perform the Upasthana (getting up rev
erentially) rite in accordance with the injunctions in his branch of
Veda. The Sauri (Solar) Upasthana of the Goddess GayatrT may be
performed by means of a thousand, a hundred or ten repetitions of
the GayatrT Mantra. The repetitions should never be less than ten.
An upper limit of a thousand may be fixed (for the purpose of
convenience). A hundred repetitions may be a via media. A twice-
born who repeats GayatrT thus is never tainted by sins.
1. Agha-mar$ana means driving out sins’ One is to take water in his right palm,
in the shape of cow's ear. Holding it near one’s nose breathing out from the nose (all
sins) on the water while muttering the three verses ‘rtarh ca* (RV X. 190.1-3) one
should cast that water to one’s left on the ground.
2. Cf. Aivalayana Grhya Sutra П1.7.4-6; also Manu 11.101.
40 Skanda Parana *
The devotee should offer Arghya with water mixed with red
sandalpaste as well as flowers and Darbha grass. The Mantras may
be from the Vedas or Agamas.
The three worlds are worshipped by that person by whom the
Sun is worshipped.
The Sun who is worshipped gives sons, domestic animals and
wealth. He dispels sickness, accords longevity and fulfils desires.
101. This Aditya (Sun) is Rudra; this Divakara (Sun) is Hari.
This Ravi (Sun) is of the form of Gold; this Aryama (Sun) is the
three Vedas incarnate.
102-103. Thereafter, he should perform the Tarpana rite in ac
cordance with the injunctions of his own branch of Veda for all the
Devas beginning with Brahma and the Sages beginning with Marici.
He should offer libations with clean and pure water as well as
sandalpaste, agallochum, camphor and fragrant flowers. He shall
utter the word ‘trpyantu' (‘May they be pleased’).
104-107. The Tarpana rite for human beings, Sanaka and others
should be performed by a twice-born with the sacred thread worn
as Nivita (i.e. like a garland round the neck). He should keep the
straight Darbhas betwixt the two thumbs.
The Tarpana rite for the Manes and celestial beings such as
Kavyavat, Anala etc. should be performed with the sacred thread
worn as Praclnavlta'. Darbhas shall be twice in number and should
be mixed with gingelly seeds.
A Brahmana desirous of prosperity and welfare should never
perform libations with gingelly seeds on Sundays, the seventh and
thirteenth days of the bright half of the month and in the nights or
dusks. If at all he performs, it should be with white gingelly seeds.
He shall then be happy and contented. Afterwards he should per
form the Tarpana rite for fourteen Yamas repeating the names.
108-112. Thereafter he should joyfully perform the Tarpana
rite for his Manes after uttering the name of his Gotca (spiritual
lineage) kneeling on his left knee. The water should be let down
on Pitr Tirtha (the portion between the thumb and the forefinger)
and the devotee should restrain his speech.
Devas desire one handful*2 of water libation; Sanaka and others
1 Wearing the sacred thread over the right shoulder and under the left arm.
2. Holding it in open hollowed palms placed side by side and then offered.
III.ii.5.113-120 41
desire two handfuls in succession. The Manes desire three hand

fuls in succession and women one handful after the other.
The libation for gods should be through the tips of the fingers;
that for sages through the roots of the fingers. The libation for
Brahma shall be at the root of the thumb and that for Prajapati in
the middle of the hand.
They say that the portion between thumb and forefinger is the
Pitrya Tirtha. The Mantra should be: “May all the Devas, Sages,
Manes and human beings beginning with Brahma and ending with
a blade of grass, be propitiated. May all the Manes including
maternal grandfather and others also become propitiated.*' Other
Mantras taken from the Vedas or the Puranas are also prescribed
for recitation.
113. The devotee should perform the Tarpana rite with all the
ancillaries. It is pleasing to the Manes. Thereafter he should per
form the ritualistic activities concerning the sacred fire and after
that he should recite the Vedas.
114-115. Recitation of the Vedas is of five types: (1) Svlkara
(i.e. learning from the preceptor), (2) Arthavicarana (pondering
over the meaning), (3) Abhyasa (repeated recitation), (4) Tapas
(penance) and (5) Expounding to disciples (teaching). О excellent
king, this morning routine of activities of the twice-born has been
thus recounted. It is for the purpose of preserving what is acquired
and for acquiring what is not yet acquired.
116. Or, one should get up early in the morning and finish the
necessary routine (i.e. nature’s call). After cleansing and ceremo
nial sipping of water, he should chew a twig for cleansing the
teeth.
117. After washing clean all the limbs, he should perform the
morning Sandhya rite. He should try to understand the meanings
of the Vedic texts and of the different $astra-texts.
118. He should teach well-disposed, intelligent disciples of good
habits. He may approach a wealthy person for securing his Yogaksema
(welfare, getting the necessities of life etc.)
119. Thereafter, for the fulfilment of midday rites, he should
take bath in the manner said before. A wise person should duly
take his bath and perform the midday rites.
120. After worshipping the deities, he should perform the Naimittika
rites (i.e. those rites which have to be performed on certain occa
sions). He should then kindle the sacred fire and perform the
42 Skanda Puranaш
Vaisvadeva rite of offering food to all gods.

121-122. In the Vaisvadeva rite, Nispava (a kind of pulse),
Kodrava (a species of grain), Masa (black gram), Canaka (Bengal
gram), Kalapa (a type of grass), foodstuff cooked in oil and all
types of uncooked food containing salt should be avoided. One
should avoid these also: cooked AdhakI (Cajanus Indicus Spreng)
and Masiira (lentil), that from globular grains (?), the leavings of
food eaten, stale food etc.
123. With Darbha grass in the hand, the devotee should per
form the Acamana rite and Pranayama. He should then recite the
Mantra beginning with prso divi etc. and perform the rite of Paryuksana
(sprinkling).
124. After sprinkling in a circle and spreading KuSa grass twice,
he should make the fire in his front with the Rapordhadeva Man
tra (?)
125. The wise devotee should worship Vai&vanara (fire) with
fragrant flowers and rice grains and perform the Н ота rite in the
manner mentioned in his own branch of Veda.
126. The following six are Dharmabhiksakas ("mendicants for
a religious cause’): (1) a wayfarer, (2) one who has lost remunera
tive jobs, (3) a student, (4) one who maintains his preceptor, (5) a
recluse and (6) a person on a vow of celibacy.
127. A traveller is to be considered a guest if he is an Anucana
("student of Vedas’) or Srutiparaga ("one who has mastered the
Vedas’). These two deserve the respect of householders who desire
to attain the world of Brahma.
128. Food given to even a Candala or a dog is never unproduc
tive of good fruit. When a guest arrives one should not be waver
ing in the mind considering whether he is a deserving person or
not.
129. Food is to be scattered outside for the sake of dogs, fallen
persons, Candalas, persons sick with sinful ailments (leprosy etc.),
crows, worms etc.
130. “May the crows of the East, West, North-west, North and
South-west accept this ball of rice offered by me on the ground.”
131-134a. After offering the oblations to living beings thus, the
householder should wait for the arrival of a guest for a period of
Godoha (i.e. time required for milking a cow). Thereafter, he
should enter the dining hall. Even before offering the oblation to
the crows, he should perform the Nityairaddha. In this Nityasraddha
III.ii.5.134b-145 43
he should feed three, two or one Brahmana for the purpose of

Pitryajha, he should take up water and offer it. Nityairdddha is
one in which there is no (worship of) god nor is there any serious
restriction. There is no Daksina (monetary gift) (which is obliga
tory). It makes the giver and the receiver greatly pleased.
134b- 136a. After performing the sacrifice to Manes (i.e. Sraddha)
he should be calm-minded and free from anxiety. He should oc
cupy a seat free from all defects and enjoy food along with his
children. He should apply fragrant scents; wear flower-garlands.
He should wear two clean garments. Facing the East or the North,
he should partake of food partaken by his Manes (i.e. food remain
ing after performance of &raddha).
136b-138. He should make the food (to be consumed) covered
from above and below by means of a sip of water called apotona
(when the food is served in the plate the eater is to sip some water
and says “you are the seat of nectar—amrtopastaranamasi “ and at
the end of the meals he sips water saying “You are the cover of
nectar—amrtapidhdnamasi”). This is how food is covered from
below and above.
After making the food ‘non-naked* thus, the wise one should
eat food. He should offer three pieces as oblation to Bhiitas (living
beings) and offer water thereupon. He should hold Darbha grass in
his hand and with a delighted mind he should sip water and offer
the five offerings to five Pranas in the gastric fire in the stomach.
139. There can be no adverse effect in regard to one who takes
food with the Darbha grass in his hand; no adverse effect arising
from hairs, worms etc. Hence one should take food only with the
Darbha grass in his hand.
140. Thereafter he should continue to take food silently. He
should not rub the teeth with the bottom of the thumb of the right
hand—the hand that has to be washed.
141. (Before the Acamana rite, he should recite this Mantra:)
“May everlasting result befall the residents of the nether worlds,
in the hell named Raurava, the abode of inauspiciousness. Those
residents crave even for the water left out after having been drunk.”
142-145. The wise devotee should sip water ceremoniously once
again and endeavour to become pure and get the mouth cleaned.
He shall spend the remaining part of the day by listening to
Purana and other activities. Then he should perform Sandhya rite.
The Sandhya rite performed at home is efficacious but that
44 Skanda Purana »
performed in a cowpen is ten times more efficacious, that per

formed in a river is ten thousand times more efficacious, and that
performed in the vicinity of Siva is infinite times more effica
cious.
The Sandhya performed outside sanctifies one guilty of false
hood, bad odour of intoxicating beverages, sexual dalliance by day
time and remaining with a Vrsala (Sudra).
Thus the daily code of conduct has been explained generally. A
Brahmana who conducts himself thus shall never suffer.
CHAPTER SIX
Norms of Good Conductfor Householders
Vyasa said:
1. I shall duly recount how righteous conduct should be prac
tised for the benefit of good householders.1
2. О dear one, a man feeds and nourishes the entire universe
after becoming a householder. Thereby he wins the coveted worlds.
3-4. Manes, sages, Devas, human beings and other living be
ings, worms, insects, moths etc., birds and Asuras live on the
householder. They eagerly look up to him to see if he would give
water to them.
3. О dear one, this cow in the form of the three Vedas2, is the
support of everything. The universe is established in this. It is
considered the cause (source) of the universe.
6. Rgveda is its back; Yajurveda constitutes its joints. Samans
form its belly and udders. Isfapurtas form its horns. The excellent
hymns form its hairs.
1. VV. 1-4. The stage of a householder is highly praised by ancient Dharma £astra
writers. Manu (111.77-78; VI.89-90) regards it as the support of all other Alramas. Cf
Vijnu Dh.S. (59.27-29), Vasiffha Smr. VIII. 17 and X.31. Mbh, Santi 270.16-7 and
Vasiffha Smr. VIII. 16 regard this A£rama as the 'mother o f alt living beings'. Gautama
(III. 1.35) states that householdership is the only Aframa:
aikairamyam tvacaryah pratyakfavidhanad garhasthasya /
Gautama and Baudhayana regard other Asramas as secondary.
VV 1-4 echo the view of ancient writers on Dharmafastra.
2. VV 5-12 describe the 'Cow-form* of the Vedas.
III.ii.6.7-24 45
7. (Mantras for) Santi (Peace) and Pusti (Nourishment) are

its faeces and urine. It is stabilised in its Varnas (syllables) as its
Padas (feet). It is worthy of being depended upon through the
Pathas ('modes of recitation*), namely Pada, Krama, Jata and
Ghana.
8. О dear son, Svahakara, Svadhakara, Vasatkara and Hantakara
constitute its four teats.
9-11. Devas always suck the teat of Svahakara; Manes, the teat
of Svadha. Sages and the lords of Devas, Bhutas and Suras suck
the teat of Vasatkara and human beings that of Hantakara. Thus,
one should teach and maintain the study of the three Vedas every
day.
A person who breaks them is a perpetrator of endless sins. He
will sink beneath the pitch darkness of the hell Andhatamisra.
12. The man who worships at the proper time this cow (in the
form of Veda) along with the celestial calves (viz.), Devas etc.,
deserves heavenly benefits.
13. Hence, dear son, Devas, sages, Manes and human beings
as well as all living beings should be sustained by a man everyday,
in the same manner as his own body.
14. Hence, with all faith, he should duly take his bath, remain
pure and perform the Tarpana rite for Devas, sages and Manes
with water, at the end of Brahmayajha.
15. The man should worship Devas with fragrant flowers, pro
pitiate Fire-god and offer Balis (oblations).
16. He should offer the oblations to night-prowlers and living
beings through the sky (open space). Similarly, he should offer
oblations to the Manes facing the South.
17-19. A householder should have all attention centred on them,
and keep the mind well under control. Taking water duly, the
intelligent man should offer at their respective places the oblation
to deities indicating thfem by their names.
After giving the domestic Bali thus, the lord of the house should
perform the Acamana rite and remain watching at the door. He
should await a guest for a period of an eighth part of a Muhurta
(i.e. six minutes).
20-24. On arrival, the householder shall duly honour the guest
withArghya and Padya (materials of hospitality). They say that a
Brdhmana who is hungry, weary and poor and who has come
abegging, is the true guest. He should be worshipped by learned
46 Skanda Purdna
men in accordance with their capacity. The learned man should

not question his conduct of life nor ask him about his study of
Vedas. Whether he is of auspicious features or not, he should
regard him Prajapati (Brahma) himself. Since he does not stay
permanently, he is called Atithi.
He who offers him food and then takes his meal, is really a
partaker of nectar. If, being disappointed, a guest leaves the house
of a householder, he actually gives his sins to him and takes away
all merits (of the householder). The man should honour him by
offering even water or some vegetable, according to his capacity.
Thereby, he gets freed (from worries).
Yudhisthira said:
• ■
25-26. Marriages are of various types:1(1) Brahma, (2) Daiva,

(3) Arsa, (4) Prajapatya, (5) Asura, (6) Gandharva, (7) Rdksasa,
and (8) Paisdca said to be the eighth type. Kindly recount to me
the modes and functions of these and further, mention in detail to
me the various duties of the householder.
Pdrasara (Vydsa) said:

27. Brahma type of marriage is that wherein the bridegroom
is invited and then bedecking one's daughter well, she is given in
marriage. Their son shall sanctify twenty-one generations.
28. If the bride is given in marriage to a Rtvik presiding over
sacrificial rite, the marriage is called Daiva. The son born of them
saves fourteen successive generations of descendants. If the girl is
given in marriage after receiving two cows (or a cow and a bull),
the marriage is called Ar$a. The son born of them sanctifies six
successive generations.
29. (The father addresses the couple:) “Both of you carry on
your prescribed duties" (and unites them in wedlock). This is
called the Prajapatya type of marriage. The Gandharva type of
marriage is the union of the bride and the bridegroom on the basis
of their mutual love in accordance with their own wish. Forcible
abduction of a girl is the Rdksasa type of marriage. It is despised
by all good persons.
1. Vide A&valayana Gf S. 1.6, M&nu Ш.21. For details vide HD, П. 1.516-324.
This Purina is not in favour of intercaste marriages.
III.ii.6.30-38 47
30. Kidnapping a girl by deceitful means is called PaiJsaca

type of marriage. It is the eighth type and is also despicable. The
three types of marriage—Gandharva, Asura and Raksasa are usu
ally followed by Ksatriyas and Vaigyas.
31 -34a. The eighth type is the most sinful of all and the birth of
sinful persons is a sure result. If the girl is of the same caste (as
that of the bridegroom, implying here the Brahmana caste) she
grasps the hand of the bridegroom. (In case of a mixed marriage)
an arrow is to be held by a Ksatriya girl, a goad by a Vai£ya girl
and the end of the garment by a $udra woman. This rule is appli
cable to the bride of a different caste from that of the bridegroom.
This is found in Smrti texts in regard to marriage (intercaste).
All brides of the same caste should grasp the hand (of the
bridegroom of their own caste). This is the rule. In (case of)
righteous marriage, the progeny is righteous too and the children
live up to a hundred years. But of an unrighteous marriage, the
children become devoid of righteousness. They are unfortunate,
deficient in wealth and in longevity.
34b. (As for sexual approach) the following is the supreme
religious instruction1. It is righteous for a householder to approach
one’s wife on the stipulated days (in Rtukala, after monthly course).
35. Remembering the boon given to women, one should (car
nally approach) as impelled by (the wife’s sentiment of) love (but)
such approach during the day time is regarded as extremely harm
ful to the life (longevity) of the man.
36. On days of £raddha rites and on all Parvan days, an intel
ligent man shall not approach his wife carnally. If he, out of
infatuation, were to approach her, then he falls down from Dharma
(meritorious and righteous conduct).
37. A householder who as a rule approaches his wife sexually
only in the Rtukala period, he who is always devoted to his own
wife, should always be known a Brahmacarin (a person who ob
serves the vow of celibacy).
38. In the Arsa type of marriage, the offer of two cows (or a
cow and a bull) has been mentioned. It is permitted (nay even
praised). But even an iota of fee (or price) taken on behalf of the
girl causes the sin of selling the bride.
1. V $ 34b-37 prescribe the restriction on man-wife relations and a man observing

them is treated as 'Celibate*.
48 Skanda Purana 9
39. If one sells one's child, one shall have to stay for a Kalpa
in the hell Vitkrmibhojana (i.e. the hell where the condemned
persons have to feed themselves on the worms in the faeces).
Hence not even a bit of the property of one's daughter has to be
made use of by a man.
40-41 a. Thereby MahalaksmI becomes pleased and stays there
along with Lord Visnu.
(1) Adopting trader’s profession, (2) service of base people, (3)
not studying the Vedas, (4) base marriage and (5) omission of
one’s duties: these are the causes of the downfall of families.
4 lb-42. A householder has to perform five Mahayajhas every
day.1 He should perform daily act of purification (expiation) as a
householder has to perform five acts involving killing.
43. In the kitchen there are the utensils Kundanl (pot), Pesani
(pestle), Culli (oven etc.), Udakuriibhi (waterpot) and Marjani (broom).
Some sort of killing is involved in their use. In order to ward off
the adverse effects of these, five Yajnas have been prescribed.
They enhance the glory and prosperity of the householder.
44. The five Yajnas are as follow: Recitation (of the Vedas) is
Brahmayajha; Tarpana (offering water libation to the manes) is
Pitryajha; Нота is Devayajha, Bali (oblation) is Bhutayajha and
hospitality to guests is Nryajha.
45. One who comes while VaiSvadeva is being performed, is
known as a Suryodha (one who arrives at the time of sunset). He
is also considered to be a guest. They are to be fed even before
(ordinary) guests. There should be no hesitation in this.
46. A householder who takes his food after offering oblations
to the Manes, gods and human beings really partakes of nectar.
One who takes food without offering these, is a filler of his own
belly (i.e. a brute).
47. The twice-born ones, despite their having mastered the
Vedas, should be known as &udras, if they are bereft of perfor
mance of Vaiivadeva and hospitality to guests.
48. Those base Dvijas (twice-born ones) who take food with
out performing the Vaiivadeva rite will be denied food in the
world and shall be born as crows after death.
1. The Five Mahayajnas are described in vv 42 ff. V 43 is quoted in Jaina works

to enumerate the five sins in a householder's life.
IILii.6.49-59 49
49. One should, without lethargy, perform everyday the holy

rites laid down in the Vedas. If one does so within his own capa
city, one shall attain the highest beatitude.
50. If oil bath is taken on the sixth or the eighth lunar day, if
meat is taken at any time, if shaving is done or sexual indulgence
is carried on the fourteenth and fifteenth lunar days, there is sin in
these acts.
51. One should not see the sun directly when it rises,1when it
sets, when it is directly overhead, when it is swallowed by Rahu
(i.e. during an eclipse) nor when it is in the Anda (? in elliptical
form or is about to rise).
52. One should not look into one’s own reflection in water.
One should not run through muddy marshy places. One should not
stare at a women in the nude, nor should one enter (water for bath)
naked.
53-54. While going ahead one should circumambulate a temple,
a Brahmana, a cow, honey, clay (a big heap?), the elders of the
community, persons older in age, persons better educated, an A£vattha
tree, a tree growing in a temple of a holy place, the preceptor, a
pot filled with water, cooked rice, curd and Siddhartha (variety of
mustard).
55. One should not have intercourse with a woman in her
menses; one should not take food along with one’s wife (in the
same plate?). One should not take food wearing a single cloth, nor
shall one take food seated on a high seat.
56-59. One should not look at an unclean woman if one wishes
for brilliance. An excellent twice-born should never take food
whether cooked (vegetarian) or meat (non-vegetarian dish) before
performing the Tarpana rite to the Manes and Devas, if one de
sires to live for a long time. One should never pass urine in a
cowherds' colony, nor on an anthill, nor on ash. One should never
pass urine in pits abounding in living insects. One should not pass
urine while standing or walking. One should not answer calls of
nature facing a Brahmana, the sun, fire, the moon, the stars or
elder ones. One should not blow on fire with one’s mouth. Nor
should one stare at a naked woman.
1 The 'Do’s and ‘Don’t’s recorded here are the views and practices of the £istas
at the time of this Purana.
50 Skanda Purana
60. One should not warm one’s feet in fire, nor should
one throw impure things into it (fire). One should never harm or
injure any living being. One should not take food during dusk or
dawn.
61. No wise man should have sexual intercourse at dawn or
dusk or in morning or in evening. No one shall look at a cow
suckling or should point out a rainbow.
62. No one should sleep alone in an isolated place. No one
should wake up a sleeping man. No one should proceed on a
journey alone. No one should drink water by means of the palms.
63. During day time one should not consume curds with the
essence removed, nor should one eat curds at night. One should
not speak directly to a woman in her menstruation. One should not
eat to one’s full satisfaction during nights.
64-65. No one shall be too fond of the triple symphony of song,
dance and instrumental music. One should not cause one’s feet to
be washed in a bell-metal vessel. If a man, devoid of wisdom,
partakes of another &raddha after performing one, the donor does
not derive the benefit of the $raddha and he who partakes of it
shall become a sinner. One should not wear clothes or shoes worn
by another.
66-68. One should not take food in a broken vessel, nor should
one take up a seat spoiled by fire etc. One who is desirous of
living for a long time should avoid riding on cows (bulls), smoke
from a dead body (funeral pyre), river bank, early morning rays of
the sun and sleep during day time. One should not wipe off the
limbs after taking bath nor should one let loose (the hairs from)
the tuft on the path.
One should not shake the head or the hands, nor should one
drag the seat with the foot. One should not wipe off the body with
the hand or with the cloth worn at the time of bath.
69. The body (thereby) becomes impure like food defiled by
contact with a dog. It becomes pure again by taking bath once
more. One should never pluck out hair or nails by biting them with
teeth.
70. For one’s own good, one shall avoid paring the nail with
another nail. One shall strenuously avoid doing anything that one
will be compelled to leave off at a future time.
71. Even in one’s own house, one should never enter except
through the (main) door. One should never play with those who
III.ii.6.72-85 51
are ignorant of the rules of the game. One should never sit with the
unrighteous or the sick.
72. One should never lie down or sleep naked. One should not
take food off one’s own palm. One who takes food with wet feet,
hands and mouth shall not live long.
73. A twice-born should not lie down with wet feet. One should
never proceed on a journey after being defiled by the leavings of
food (i.e. without washing hands and mouth). One should not take
food or drink water while lying down on the bed.
74. A person desirous of freedom from ailments should never
sit with shoes on, nor should he drink water while standing up. He
should not eat any foodstuff containing only sour articles (i.e.
exclusively sour food).
75. One should not look at faeces and urine, nor should one
touch one’s head (with hands) defiled by remnants of food. One
should not step upon charcoal of husk, ash and broken pots.
76-78. Close association with fallen people is but conducive to
one’s own fall. One should never offer a higher seat or rostrum to
a §iidra. (Thereby) a Brahmana becomes deficient in his Brahmanical
powers and a £udra in his merits. Instruction in Dharma to $udras
shall obstruct one’s own progress and glory.
Serving the twice-born is considered the highest duty of ûdras.
Scratching the head with both the hands is not considered aus
picious.
79. One should never teach a Vedic Mantra to a $udra. (Thereby)
the Brahmana becomes deficient in his Brahmanical powers and
the $udra in his merit.
80-85. Clapping both the hands, shouting loudly, plucking the
hairs, behaviour constantly transgressing the scriptures and accep
tance of monetary gifts from a miserly person—by doing these a
Brahmana goes to twenty-one hells.
DAYS ON WHICH VEDIC STUDY IS NOT TO BE PERFORMED
One should not study the Vedas during the following prohibited
occasions: when there is untimely thunder; during rainy season;
when there is a shower of dust; when children are making a loud
noise (?) and at night. These are stated to be the times when no
study (be undertaken). Further, when there is fall of a comet,
earthquake or preternatural redness glowing the horizon or quar-
52 Skanda Puranaл
ters, during the middle of night, at dawn and dusk, in the vicinity
of a Sudra, when there is (revolutionary) commotion in the realm,
when one is polluted due to child birth, during the ten Astaka
days (eighth lunar day), on the Bhuta day (fourteenth day of the
dark half of the lunar month), on the Sraddha day, on the Pratipad
(the first day of the lunar fortnight), on the full-moon day, on the
eighth day, when there is faecal matter scattered, when there is
rebellion in the country, on the day of Upakarma rite after the
Utsarga rite, on the anniversary of the beginning of Kalpas and
Yugas, after reciting the Aranyaka portion and on hearing the
sound of Saman recitation or the sound of an arrow (?).
86-87. On the eighth, fourteenth and fifteenth day of a lunar
fortnight, one should always observe the vow of celibacy.
Carnally approaching another man’s wife leads to loss of lon
gevity. Hence it has to be avoided altogether. Nor should one
resort to one’s enemies. One should not consider oneself low, if
one is forsaken by previous prosperity and glory, because glory
and learning are not inaccessible to persons of perseverance.
88. One should speak the truth. One should speak what is
pleasing. One should not speak the truth that is not pleasing. One
should not speak the untruth that is pleasing. This is laid down as
Dharma.
89. One should curb sudden outburst of vehement speech, thought
and (temptation of) eating. One should not touch the hair (on the
private parts) as one becomes impure by touching them.
90. One should throw out far from the house water with which
the feet are washed, urine, water that is defiled by leavings of
food, spits, and phlegm.
91. A twice-born can recall his previous birth by repeating the
Vedic Mantras day and night, by resorting to codes of good con
duct and cleanliness as well as by the intellect not at all disposed
to evil.
92. One should endeavour to respect elderly persons and offer
them one’s seat. He should always bow down to them and follow
them politely.
93. One should never censure the Vedas, Brahmanas, gods,
kings, good people, sages and chaste women.
94-96. One should take bath in other men’s ponds etc. after
removing five balls of clay (from the pond). The monetary gift
that is given at the proper place and time and in the proper manner
III.ii.6.97-104 53
to a deserving person will be endlessly beneficial, whatever the

gift may be (in kind and quantity).
A person who makes a land-gift becomes the ruler of a zone;
one who makes a gift of food becomes happy everywhere; one
who makes a gift of water shall become handsome; one who gifts
food shall become well nourished; one who makes a gift of a lamp
shall become clear in vision; one who makes a gift of a cow enjoys
the region of Aryaman.
97. A donor of gold attains longevity; a donor of gingelly
seeds gets good progeny. One who gifts a house becomes lord of a
mansion and a donor of garments attains the lunar region.
98. One who gifts houses attains a divine body; he who gifts
bulls becomes wealthy. One who gifts a tent or a good palanquin
gets a good wife.
99. Both of them—he who accepts with faith and he who gifts
with faith—attain heaven. If they do not have faith, they fall
down.
100. Sacrifices perish due to falsehood; penance diminishes
due to arrogance; reputation perishes without liberal gifts and
longevity suffers by slighting Brahmanas.
101. Scents, flowers, Darbha grass, cows, greens (vegetables),
meat, milk, curds, jewel, fish, abode and grains—these should be
accepted when they are offered.
102. Honey, water, fruit, root, fuel and monetary gifts for granting
freedom from fear—all these may be accepted when offered even
from a lowly person.
103. Among $iidra classes, Dasa (servant), barber, cowherd, a
family friend and Ardhasirin (a cultivator who shares half the
crop for his labour) and one’s informer—these should be fed with
food.
104. Thus, О Yudhisthira, the code of good conduct for the
residents of Dharmaranyfe has been recounted as mentioned in the
Veda.
54 Skanda Purana
CHAPTER SEVEN
Code of Conductfor Women etc.
Vyasa said:
1. If, after reaching DharmavapT, a person performs the
Tarpana rite for his Manes, they derive satisfaction for a period of
the tenure of fourteen Indras (i.e. a Manvantara).
2. After reaching this sacred tank that accords deliverance,
the Manes, the ancestors who have attained heaven should be
worshipped. He shall offer balls of rice unto them.
3. A Brahmana who offers a ball of rice with single-minded
devotion in Kali obtains the benefit that is acquired in five days in
Treta and in three days in Dvapara.
4. At the advent of Kali, people in the world become greedy.
Persons are attached to other men’s wives. Women too are ex
tremely fickle.
3. Men, women and eunuchs, all are engaged in doing harm
to others. They are eagerly devoted to slandering others and find
ing out the weakness of others.
6. They are indeed bent upon causing anxieties to others.
They quarrel and cause dissension among friends. All of them
become pure (in this holy place). So said the three Lords: Brahma,
Visnu and Siva themselves.
• •
7. Thus, О blessed one, Dharmaranya has been described. The

fruit thereof too is as mentioned by the trident-bearing Lord Siva.
8-10. (Those people become) pure in mind, word and body,
averse to the wives of others. They are free from hatred, and are
endowed with equanimity. They are pure and devoted to mothers
and fathers, free from avarice and covetousness, devoted to mak
ing liberal gifts. They are believers in the existence of God, the
authority of the Vedas and the other world. They know what is
Dharma (righteousness) and are loyally devoted to their masters.
The women are chaste and engage themselves in serving their
husbands. They desist from violence and are very hospitable They
are always devoted to their duties.
Saunaka said:
11-12. Listen, О blessed Suta, О holy one, the foremost among
III.ii.7.13-22 55
those who are conversant with righteousness. The code of good

conduct of householders has been heard by me direct from your
lips.
I have a desire now, О Suta-born One, (to satisfy) which, kindly
recount. Tell me the characteristics of all chaste women.
SUta said:1
13. Fruitful indeed is the life of one in whose house there is a
chaste woman. Like his very shadow, she is closely associated
with him. Even a talk (reference) about her causes merit and
holiness.
14-15. Chaste women are on a par with Arundhatl, Savitri,
AnasOya, $andilT, Satl, LaksmT, £atarupa, Mena, Sunlti, Samjna,
and Svaha. The duties of chaste women have been enumerated by
Sage Vyasa.
16. She takes food after the husband has taken food; when he
stands, she stands up together. She goes to bed after he has gone to
sleep, and gets up before him.
17. When the husband has gone abroad, she keeps herself
unadorned. When he is deputed anywhere on an errand, she avoids
all jewellery.
18. She does not speak out the name of her husband in order
to give him long life. She never mentions the name of another man
too.
19. Even when dragged up by him, she does not cry aloud.
Even if she is beaten by him, she continues to be gracious. When
he says, “Do this”, she replies, “My lord, be assured that it is
done.”
20. When she is called, she leaves off the work on hand and
goes to him quickly (and says) “Wherefore, О lord, have I been
called? Be pleased to tell me that.”
21. She does not tarry long at the door. She does not (fre
quently) go to the gate. She never gives anything herself, if it is
something not to be given.
22. Without being told, she gets ready all the materials of
daily worship such as water for rituals, Ku£a grass, flowers, leaves,
raw rice grains etc.
1. VV 13-66 detail the duties of a chaste wife.

56 Skanda Puranam
23. Waiting for other things as the occasion demands, she

brings them with all pleasure without demur.
24. She partakes of the leavings of her husband’s food, fruit
etc. liked by him. She completely avoids watching community
festivals etc. (if he is not accompanying her).
25-26. Then, she does not go on pilgrimages or similar excur
sions, nor for attending marriage festivities (without her husband).
She does not wake up her husband when he is sound asleep, (or
disturb him) comfortably seated or engaged in sports and pastime
even when the matter on hand is likely to be obstructed. When
she is in her monthly courses, she does not come into view per
sonally.
27. Till she takes her purificatory bath, she does not even talk
within his hearing. After taking the bath properly, she should look
at the face of her husband and never that of anyone else. Or after
meditating on her husband, she should look at the sun.
28-29. A chaste woman desiring a long life for her husband
should see that the following auspicious things are never out of
reach: turmeric, saffron, vermillion, collyrium, bodice, betel leaf,
auspicious jewellery, hair tonics and embellishments, bangles, ear
rings and other ornaments.
30. She does not talk to a woman who speaks ill of her hus
band. She should not take bath anywhere in the nude.
31. A chaste woman shall never sit upon a mortar, pestle,
broom, stone, any machine or on the threshold.
32. She should not exhibit bold wilfulness in anything except
during sexual dalliance. She should always express her interest
and delight wherever her husband shows his interest.
33. She should never transgress the words of her husband.
This is the vow of women; this is the highest virtue and the holiest
of worships.
34. She should never stray from her husband ev^n if he is
impotent, miserably placed, sickly, senile, infirm or unsteady.
35. If ghee, asafoetida, salt etc. are exhausted, a chaste woman
shall not mention that they are not in store (at the time when the
husband takes food). She should not serve food in iron vessels.
36. Desirous of taking holy dip in a sacred Tirtha, she should
drink the water with which her husband’s feet are washed. To a
woman the husband is superior to Lord Sankara and Lord Visnu.
37. If a woman transgresses the injunction of her husband and
IILii.7.38-49 57
performs holy rites, fasts and other observances, she takes away
the longevity of her husband. After her death, she falls into a hell.
38. A hot-tempered woman who, when addressed, gives rude
reply, is reborn as a bitch in a village or as a vixen in a desolate
forest.
39. This is said to be the greatest and only sacred observance
of women that they should resolve to take their food only after
worshipping the feet of their husbands.
40. (A chaste woman) should not occupy a seat higher (than
that of her husband). She should not (frequently) go to other people's
houses. There she should never speak harsh words.
41-42. In the vicinity of elders, she should not speak loudly or
call others in a loud voice. An evil-minded woman who abandons
her husband and goes to a secret place, is reborn as a ruthless
female owl always lying ensconced in the hollow of a tree.
43. On being struck, if she were to strike him back, she is
reborn as a tigress or a cat. She who casts loving glances at others,
becomes a squint-eyed one.
44. She who sets aside her husband and partakes of sweet
dishes alone, is reborn in a village as a female pig or a bat feeding
on faeces.
45-48. She who utters hum expressive of contempt or reproach
and addresses her husband in second person singular (instead of
the respectful plural) and speaks harsh words to her husband,
certainly becomes dumb (in the next birth). She who is envious of
her co-wife, always becomes a shrew (in every birth). She who
glances lovingly at another man when the husband is not seeing
her, becomes ugly, one-eyed or foul-faced.
If a woman on seeing the husband returning from his sojourn
out of the house, hurriedly receives him with offerings of water,
seat, betel leaves, fans, massaging the feet, addressing sweet words
and removing sweat and with other types of services and pleases
him, the three worlds are delighted by her.
A father offers but little, a brother offers but little and so a son.
But the husband offers much. Which woman will not worship him?
Husband is the lord; husband is the preceptor. He alone is the
veritable dharma (virtue), sacred rites, holy shrine etc. Hence after
setting aside everything, the wife should worship solely her hus
band.
49. Just as body bereft of soul becomes impure instantaneously,
58 Skanda Puranam
so also a woman without her husband is always impure, despite

clean baths.
50. A widow is more inauspicious than all inauspicious things.
Never can there be the accomplishment of anything when a widow
is sighted.
51. All widows except one's mother are devoid of auspicious
ness. A wise man must avoid even their blessings, like serpents.
52. At the time of the marriage of a girl, the Brahmanas shall
recite thus: “She shall be the constant companion of her husband
whether he is alive or not.”
53. A chaste woman who follows her husband from the house
to the cremation ground for self-immolation undoubtedly attains
the merit of a horse-sacrifice at every step.
54. Just as a snake-catcher forcibly retrieves a snake from its
hole, so also a chaste woman retrieves her husband from the mes
sengers of Yama and goes to heaven.
55-58. On seeing a chaste woman the messengers of Yama flee.
On seeing the splendour of a chaste woman even the sun feels
burning sensation, even the fire gets burnt and all other luminaries
begin to tremble. A chaste woman sportingly enjoys heavenly
pleasures along with her husband for as many crores and ten thou
sand years as there are hairs on her body.
Blessed indeed is that mother in the world, blessed is that father
and blessed is that husband in whose house there is a chaste
woman. All the members of the families of her father, mother and
husband enjoy the pleasures of heaven, as a result of the merit of
the chaste woman.
59. By losing her modesty and chastity, a woman of evil deeds
causes the fall of the three families of her father, mother and
husband. She becomes miserable both here and hereafter.
60. Wherever the foot of a chaste woman is placed, the ground
becomes sanctified, a holy ground, worthy of being honoured.
There is no holier burden (than the foot of a chaste woman placed
on the earth).
61. Even the sun fearfully touches a chaste woman. The moon
and a Gandharva too touch her in order to sanctify themselves and
not otherwise.
62. Waters always desire the contact of a chaste woman. There
is no destruction of sins (even) through Gayatri. She (a chaste
woman) is a dispeller of sins through her vow of chastity.
III.ii.7.63-73 59
63. Are there no women in every house priding themselves on

their beauty and charm? But only through devotion to the Lord of
the universe (Siva) does one attain a chaste wife.
64. Wife is at the root of everything concerning a house
holder; wife is the source of happiness. Wife is the fruit of virtue:
wife is for the increase of progeny.
65. The other world and this world—these two are won over
by means of a wife. It is through a wife in the house that gods,
Manes and guests are propitiated. Only he should be considered a
true householder, who has a chaste wife in his house.
66. Just as the body becomes holy and sanctified through a
dip in the river Ganga, so also the home becomes pure at the sight
of a chaste woman.
67. A widow who habitually lies on a couch causes the down
fall of her husband.1Hence she should resort to the habit of lying
on the ground, if she desires for the ultimate happiness of her
husband.
68. Cleansing of the body with fragrant unguents should never
be indulged in by a widow. She should never make use of sweet
scents.
69. Citing their names and the Gotra lineage, the Tarpana rite
(water libation) with Ku€a grass, gingelly seeds and water should
be done to the husband, his father and his grandfather.
70. Visnu-worship must be performed with the intellect di
rected towards the husband and not otherwise. She should always
meditate upon her husband as having taken the form of Visnu,
Hari.
71. Whatever in the world happens to be a favourite thing of
the husband, whatever is eagerly sought after by the husband,
should be given as gift unto a meritorious person, with a desire to
delight her own husband.
72. In the months of Vai£akha and Karttika she should have
special observances such as holy bath, visiting holy places, mak
ing monetary gifts and frequent listening to the Puranas.
73. Offering water-pots in the month of VaiSakha and lights
with clarified butter in Karttika and grains, gingelly seeds etc. in
the month of Magha is highly praised in the heavenly world.
1. VV 67-82 describe the duties of widows.

60 Skanda Ригапа
74. Sheds for supplying water to travellers should be made

and maintained in the month of Vai£akha and the following offer
ings should be made to the Lord: necklace, U£Ira (fragrant grass of
Andropogon muricatus), fan, umbrella, fine fabrics and sandalpaste.
75-76. The following things should be given to prominent Brahmanas
with the prayer “May my husband be pleased”: betel leaf with
camphor, flowers, various types of water-pots, flower-grottos, various
kinds of beverages, grapes, bananas etc.
77. In the month of Urja (i.e. Karttika) she should eat only
cooked barley or a single meal (of one type of grain). She shall
avoid brinjals, surana (Amarphophalus campamulatus) and £uka
Sambi (Mucuna pruritus).
78. In the month of Karttika she should eschew oil and (use
of) bell-metal vessel. If she observes the vow of silence in the
month of Karttika, she should make a gift of a beautiful bell.
79. If she takes the vow of taking food only on leaves, she
should make a gift of a bell-metal vessel filled with ghee. If the
vow is for lying (sleeping) on the ground, a soft and fine bed of
cotton should be given as a gift.
80. If one has eschewed any fruit, that fruit has to be given as
gift; if one has eschewed any juice, that particular juice has to be
given; if any grain has been eschewed, that grain has to be given
or paddy. Paddy grain may also be given alternatively. One should
endeavour to make the gift of a cow fully adorned with gold
ornaments.
81. On one side stand the gifts of all things and on the other
side the gift of a lamp. They do not deserve even a sixteenth part
of the (merit of the) gift of a lamp in the month of Karttika.
82. Thus the religious observances of widows have been re
counted. The merit belongs to those and not to others.
83. After arriving at DharmavapI, a wise devotee should make
liberal gifts. His belongings increase millionfold as recounted by
Brahma.
84. If a devotee, standing in front of Lord Dharme£vara, makes
a gift of Tiladhenu (i.e. gingelly seeds in the shape of a cow), he
is honoured in the heavenly world for as many years as there are
gingelly seeds.
85. After reaching Dharmaksetra one should perform the Sraddha
rite without any lethargy. Certainly the Manes will be pleased with
him for the entire year.
III.ii.7.86-100 61
86-88. All his ancestors who may happen to be in heaven or

hell, those who have attained the state of animals, those who have
remained as spirits—for all these one should perform the $raddha
rite in Dharmakupa in accordance with the injunctions.
The grains of offerings scattered on the ground here by men,
propitiate those who have attained the state of Pigacas (ghosts). If
(water) dripping down from their clothes after their bath falls on
the ground, О dear son, those who have become trees can be
propitiated thereby.
89. The propitiation of those who have attained godhood is
effected by the bits of barley grains that fall on the ground.
90. The propitiation of those who have gone to the nether
worlds is through those bits of cooked rice that fall on the ground,
when the offerings of balls of rice are made.
91. Those who omitted the various rites befitting the caste and
stage of life, those who were not consecrated properly and died,
come here and partake of the water wafted by sweeping.
92. Others attain satisfaction by means of the water that drops
down on the ground after the meals or ceremonial sipping of the
water (Acamana) by Brahmanas.
93-95. Thus the person who worships and he who becomes pure
on being slightly touched by the scattered water drops and leav
ings of food of those Brahmanas, those who are fallen in the hell
and those who have attained other births—all these, О dear one,
become satisfied with the performance of the &raddha rite in the
proper manner.
If £raddha rite is performed by men with money earned by
illegitimate means, they become propitiated by means of the &raddha
in their (future) births as Candalas, Pulkasas etc.
96-98. Thus, О dear one, many of his kinsmen too are made to
flourish thereby. If there is no capacity to perform Sraddha elabo
rately like this, it can be performed by means of greens and veg
etables. Hence a man should perform £raddha devoutly by means
of greens and vegetables in accordance with the injunctions. The
family of the person who performs thus, never becomes impover
ished or disabled. If he commits sins, his sins increase and the
person who performs $raddha (carelessly) is undoubtedly cooked
in a terrible hell.
99-100. Just as merits so also sins, both auspicious and inaus
picious rites, become increased, О excellent king, when carried
62 Skanda Purana
out in Dharmaranya. It is lovable, it accords desires, it is divine

and it accords deliverance to Yogins. Dharmaranya is said to be
that which accords Siddhis (accomplishments) to Siddhas (or those
desirous of Siddhis).
CHAPTER EIGHT
The Coming of Visnu
Yudhisthira said:
1. О holy lord, I do not feel fully satiated by hearing the
sacred story of Dharmaranya. As you proceed ahead with the nar
ration, my mind becomes more and more eager to hear what tran
spired thereafter. I am very curious about it.
Vyasa said:
2-5. О son of Prtha, listen to the story of great merit as taken
from Skandapurana1. It had been recounted to Skanda by Sthanu
($iva). It is the auspicious story concerning Dharmaranya. It ac
cords the merit of visiting all sacred spots (to the listener). It is
destructive of all calamities.
ТЬё son bowed down to Lord Siva who was seated on the
summit of Kailasa, who is the lord of gods and the preceptor of the
universe, who has five faces, ten arms and three eyes, who is
armed with a trident, a skull and Khatvahga (a club with a skull at
the top), who has a serpent as the sacred thread, who was sur
rounded by his followers, who was bowed down to by Suras and
Asuras, who was praised by means of songs and served by Gandharvas
and celestial damsels of diverse forms and qualities and who was
accompanied by Narada and other leaders. The son bowed down to
the great lord, the Consort of Uma and said:
Skanda said:
6. О lord, Indra and other gods including Brahma have come
1. Is it a reference to another Upapurana called Skanda? This self-reference by

the Purina leads to the suspicion of the story being a later addition.
III.ii.8.7-16 63
to your door, desirous of having your audience. I shall do in front

of you whatever you command me to do.
Vyasa said:
7. On hearing the words of Skanda, Нага stood up from his
seat. Desirous of going ahead, he did not wait even for the arrival
of his bull for riding.
8-10. On seeing £iva who was desirous of going, Skanda spoke
these words:
Skanda asked:
О lord, what is the work that the Devas have (for you) so urgent
that you are being called hurriedly even without the bull. О ocean
of mercy, kindly tell me, if you have mercy on me. Is there any
impending battle between Devas and Danavas? Or is there any
other greater task?
Siva said:
11-12. Listen with single-mindedness why I am busily en
gaged. There is a highly sacred region of great merit on the earth,
the region Dharmaranya. I am desirous of going there along with
Devas, О Six-faced One.1
Skanda said:
13. О great lord, what will you be doing now after going
there? О lord of the universe, tell me your task entirely, in all its
detail.
Siva said:
14-16. Listen, dear son, to these words that give delight to the
mind. At the outset it is Mahat (the ‘Great Principle’) that is the
cause of creation, sustenance and dissolution of all that happens
(exists). But when Pralaya (final dissolution) takes place, every
thing is engulfed by darkness. At that time Brahman alone that
1. ThcNominative Singular, *$adSnanah' is probably a misprint for the Vocative

Singular, *$adanana’
64 Skanda Purana
is devoid of attributes, that is the seed (of everything) and that

is imperishable existed. That which is created at the outset through
the Gunas is called Mahadravya.
17-18. When the great Kalpa arrives and all the mobile and
immobile beings get dissolved, the lord of the universe identifies
himself with the (cosmic) waters and begins to divert himself
happily.
After the lapse of a long time, he created a big tree beautiful
with ten thousand branches through the excellent Tattvas (Prin
ciples) such as Earth etc.
19-20. It was a very large tree. It was laden with big fruits
hanging everywhere. It was splendid with its trunk and branches
and other parts. It was a great Nyagrodha (Ficus religiosa) tree
filled with fruits and knotted stumps.
Thereafter Vasudeva, Janaradana assumed the form of a child
and lay on the leaves of that tree eager to create the universe.
21-22. Brahma, the creator of the worlds, was born of the lotus
from the navel of Visnu. He saw water everywhere of various
forms but having no definite shape. On seeing it, О dear son,
Brahma, the grandfather of the worlds, said in despair, “What
indeed should I do?’*
23. Thereupon providentially the following unembodied speech
rose up (and announced) in the sky: “O creator and dispenser of
destiny, perform penance so that you may see me.”
24-25. On hearing those words, Brahma, the grandfather of the
worlds, performed a terribly great penance there, which was ex
tremely difficult (for everyone).
Then smiling sportively the kind-hearted Consort of LaksmT
who assumed the form of a child, said these sweet words:
Sfivisnu said:
• •
26-29. Now, dear son, create duly nether worlds,''earth, rivers,

seas and forests in the Cosmic Sphere. The following too should
be created: trees, mountains, bipeds, animals, birds, Gandharvas,
Siddhas, Yak$as, Raksasas, beasts of prey and all those living
beings of eight million and four hundred thousand species. They
are to be of four different types, each consisting of two million
and one hundred thousand species. They are: (1) U dbh ijjas or
species of vegetation that grow breaking up the surface of the
earth; (2) S ved a ja s or sweat-bom ones such as insects, worms etc.;
III.ii.8.30-41 65
(3) Jarayujas (viviparous beings) and (4) Andajas (oviparous be

ings). You create all these things quickly.”
After saying this, he vanished. The Cosmic Egg was created by

Brahma in the manner as instructed.
30-38. In that, Pitamaha (the creator and grandfather of the
world) was the sole lord, the divinity presiding over creation.
Others too were born, such as Sthanu (Siva), the preceptor of gods
(Brhaspati), the Sun, Pracetas, the Supreme Beings (Paramesthins),
Daksa, Daksa’s sons, the seven Sages etc. Thereupon were born
the twenty-one Prajapatis and the Purusa, the incomprehensible.
So the ancient sages know. Then ViSvedevas, Adityas, Vasus, twin
gods ASvins, Yaksas, Pi£acas, Sadhyas, Pitrs (Manes) and Guhyakas
were born. Then were born the Scholars, the eight Brahmarsis of
no impurity, and the many Rajarsis all of whom had risen up
through their good qualities. Then the sky, the waters, the earth,
the wind, the atmosphere and the quarters were born.
Years, seasons, months, fortnights and days and nights were
created in due order. Then were born Kalas, Kasthas, Muhurta
etc., Nimesa etc. and Lavas (all these are small units of time).
Then the group of planets along with the stars and constella
tions, Yugas (Ages) beginning with Manvantara, and also other
things were born as witness to the worlds.
Dear son, the universe, this group (of planets) which is visible,
consisting of the mobile and immobile beings is shrunk up when
the dissolution of the Yuga has arrived.
Just as, in the various seasons, in the course of their successive
occurrence, the different names and forms are seen in their origi
nal forms themselves, so also in the case of the Yugas etc., dear
son.
Siva said:
39. Henceforth, I shall narrate the auspicious traditional story,
dear son, the recounting of the lineage of Brahma.
40. The mental sons of Brahma are known to be the six great
sages, viz. MarTci, Atri, Ahgiras, Pulastya, Pulaha and Kratu.
41. КаЗуара was the son of MarTci and the remaining Prajas
(Progeny) were born of Ka£yapa. Thirteen daughters of great for
tune were born of Daksa.
бб Skanda Parana
42-43. They were: Aditi, Diti, Danu, Kala, Danayu, Simhika,

Krodha, Prova, Vasistha, Vinata, Kapila, Kandu and Sunetra. (Daksa)
gave them to Ka£yapa. Of Aditi were born the twelve Adityas of
auspicious faces.
44. Dharmarat was born of Surya. This excellent Dharmaranya
was formerly created (constructed) by that Dharma. О Skanda, this
(region) has been called by me Dharmaranya. It accords merit.
Skanda said:
45. The narrative of Dharmaranya is extremely sacred. I wish
to hear it. О great lord, kindly narrate everything (to me).
Isvara said:
46. All the Devas including Indra have arrived along with
Brahma. I too shall go to that holy shrine that dispels sin.
Skanda said:
47-50. I too shall come to visit it, О Moon-crested Lord.
Suta said:
Then all these (following) went there: Skanda, Rudra, Surya,
Anila (Wind), Anala (Fire), Siddhas and Gandharvas, the splendid
celestial damsels, Pi£acas, all the Guhyakas, Indra, Varuna, all the
Nagas (Serpents), $ukra, Vacaspati, all the Planets along with the
Stars, the eight Vasus, Dhruva and others, all those who move
through the sky and all those who reside on mountains.
51-52. Then all the Suras including Brahma went to Vaikuntha
with great joy. Thereafter, Brahma went to Visnu of unlimited
splendour, in order to consult him. After going to Vaikuntha,
Brahma, the grandfather of the worlds, meditated for a short while
and spoke to Visnu with great pleasure:
Brahma said:
53-59. Krsna, О Krsna of mighty large arms, О great lord of
great compassion, you are the creator, you are the destroyer. You
alone are the father (maintainer) of the universe. Obeisance to
you, the pervader (of everything), О gentle lord with Garuda for
the emblem, obeisance to you. Bow to you, О consort of Kamala,
obeisance to you in the form of supreme Brahman. Obeisance to
III.ii.9.1-6 67
you in the form of Fish. О lord of the Cosmic form, obeisance to

you. Bow to you, the destroyer of Daityas, to you who offer
freedom from fear to the devotees. Hail to you, the slayer of
Kaiiisa. Obeisance to the conqueror of Daitya Bali.
On being eulogized by Brahma thus. Lord Janardana became

visible. He was clad in yellow garments. He was dark-complex
ioned like a cloud. His vehicle was Garuda, the enemy of serpents.
He had four arms. He had great brilliance. He was holding the
conch, the discus and the mace. That lord of unlimited valour was
being eulogized by all the Suras and Vidyadharas. He was eulo
gized by all the Nagas. That lord of unlimited brilliance of (many)
suns stood up. He was adorned with a crown etc. which had bril
liance of a million gems.
CHAPTER NINE
Different Spiritual Lineages and Their Goddesses
Vyasa said:
1. May it be heard, О tiger among kings. It is a meritorious
and excellent narration. The lord of the universe spoke these words
on being eulogized (thus):
Visnu said:
« •
2. What for have you all come, О excellent Suras including

Brahma? I hope there is weal all over the world. Whence has fear
befallen you?
3a. Thereupon the delighted Brahma spoke these words to

KeSava:
3b-6 “We have nothing to fear in all the three worlds consisting
of mobile and immobile beings. I have approached you to inform
you of one thing. That I shall narrate to you now. Listen to my
words. Formerly a great and excellent holy place was established
by Dharma. I am desirous of seeing it with your favour, О Lord
68 Skanda Purana
Janardana. О lord of the chiefs of gods, kindly make up your mind

to go there, so that the excellent Dharmaranya may attain the
status of an excellent sacred spot.”
Visnu said:
• •
7, Well said, well spoken, О blessed one! Hasten thereto. Do

not delay. My mind too is desirous of seeing it.
Vyasa said:
8-10. Riding on Garuda, Govinda went there quickly. There
upon the Devas along with Indra and multitudes of sages, Brahma,
Visnu, Mahe$a and others were seen from a distance by Dharma.
He rejoiced too.
On seeing those Devas with Visnu at the head, Dharma came
there from his hermitage in front of them, taking with him (the
materials of) worship.
Rising up from his seat promptly, holding the materials of
hospitality etc., he performed the worship of everyone of them
separately.
11. Seating them in their respective seats, the son of the Sun-
god duly performed their worship. The worship (i.e. reception)
was really grand.
Yama said:
12. О son of DevakT, with your favour, your propitiation and
diva’s kindness, this spot has attained the status of a sacred place.
13. Today my birth has become fruitful; today my penance
has borne its fruit. Today my holy place has become fruitful due to
the close contact of Brahma, Visnu and Siva,
Vyasa said:
14-15. On being eulogized thus, Visnu spoke these sweet words:
“O Dharmaraja, I am delighted by this eulogy of thine. Request for
something from me. I shall do what you desire. I shall undoubt
edly grant you whatever you wish.”
Yama said:
16. If you are pleased, О Lord of Devas, if you wish to do
III.ii.9.17-32 69
me a favour, kindly establish the hermitages of sages in this highly

meritorious Dharmaranya.
17. Where Vadavas (Brahmanas) stay and where sacrificial
priests perform Yajfias, that place, reverberating with the chanting
of the Vedas, shines as an excellent holy spot.
18. Animals will devastate this place which is bereft of Brahmanas.
H^nce, О &auri (Visnu), bring many sages and Brahmanas so that
Dharmaranya may shine in all the three worlds consisting of mo
bile and immobile beings.
19-20. Then the thousand-eyed, thousand-headed, thousand

footed Visnu, fond of Dharma, assumed thousands of forms. On
9 • 7 *
that holy spot Brahmanas of good conduct and auspicious obser

vances were established. All of them were experts in righteous
activities. They were well-versed in all the &astras. They were of
good reputation in (performance of) penance and perfect know
ledge. They were keenly devoted to the performance of Brahmayajna
rites. Eighteen thousand sages were thus settled there.
21-22. They were brought from different countries and estab
lished there by Suras. Many hermitages were built by Brahma,
Visnu and Siva there for the propagation and instruction of righ
teousness. Through Krsna, Siva and Brahma, Ke&ava thus estab
lished them in their respective places.
Yudhisthira said:
i •
23. In which families were those Brahmanas who had mas-

*
tered the Vedas, born? They were established along with their
kinsmen. They were surrounded by sons and grandsons. They were
accompanied by many disciples. They were devoted to the perfor
mance of Agnihotra. Kindly mention to me their abodes and names
befittingly.
Vyasa said:
24-23. May this be heard, О tiger among kings. I am recounting
the names of those noble-souled Brahmanas who inhabited Dharmaranya,
of the sages who had sublimated their sexual energy and of their
sons and grandsons.
26-32. О great son of Pandu, the Gotras of the Brahmanas were
70 Skanda Purana »
twenty-four in number.1 Their branches and subsidiary branches,

sons and grandsons were numerous. Hundreds and thousands of
sons were born. The names of the (main) sages have been men
tioned already. Listen to Pravaras (spiritual lineages). I shall mention
the names of twenty-four principal ones. They are: (1) Bharadvaja,
(2) Vatsa, (3) Kaugika, (4) Ku£a, (5) 6andilya, (6) Казуара, (7)
Gautama, (8) Chandhana, (9) Jatukarnya, (10) Vatsa (? repetition),
(11) Vasistha, (12) Dharana, (13) Atreya, (14) Bhandila, (15) (from
this onwards the persons are mundane i.e. not divine) Krsnayana,
(16) Upamanyu, (17) Gargya, (18) Mudgala, (19) Mausaka, (20)
Punyasana, (21) РагаЗага, (22) Kaundinya, (23) Gani, (24) Asana.
These are the twenty-four Pravaras. The Pravaras of the Jamadagnya
Gotra are five only. They are: (1) Bhargava, (2) Cyavana, (3)
Apnuvana, (4) Aurva and (5) Jamadagnika. О king, these five
Pravaras are famous and well-known in all the worlds.
33-34. Thus the Brahmanas born of different Gotras (become)
masters of the Vedas. They regularly performed the worship and
other rites befitting the twice-born. They were devoted to different
sacrificial rites. They were endowed with all good qualities and
were engaged in the six holy rites. Thus were the extremely fortu
nate Brahmanas (there) who hailed from many different countries.
35-39. (Partially defective text) There is a third (?) Gotra called
Bhamevasa (?). It has five Pravaras, viz. (1) Bhargava, (2) Cyavana,
(3) Apnuvana, (4) Aurva and (5) Jamadagnya. The third one (? one
that has three Pravaras) consists of (1) Atreya, (2) Arcananasa and
(3) Syavasya. The Brahmanas born of this Gotra were defiled ones
with crooked ways. They were wealthy, righteous and masters of
the Vedas and Vedangas. All of them were equally devoted to
making liberal gifts as well as personal enjoyment. They were
greatly honoured (as experts) in the various rites both Vedic and
I VV 26-99 give the Gotras and Pravaras of the Brahmanas settled in Dharmaranya.
The connection of Gotra and Pravara is given by P.V. Kane (in HD II, i, 497) as
follows:
“Gotra is the latest ancestor or one of the latest ancestors of a person by whose
name his family has been known for generations; while Pravara is constituted by the
sage or sages who lived in the remotest past, who were most illustrious and who are
generally the ancestors of the Gotra sages or in some cases the remotest ancestor
alone.”
It will be interesting to investigate the Gotra-Pravaras of the Brahmanas in
Moharpur area of Mirzapur District and compare them with the lists given here.
III.ii.9.40-49 71
Smarta (i.e. laid down in the Smrtis). The Brahmanas in the Mandavya
Gotra should be known as having five Pravaras, viz. (1) Bhargava,
(2) Cyavana, (3) Atri, (4) Apnuvana and (5) Aurva. The Brahmanas
born of this Gotra do regularly follow the Vedas and Smrtis. They
are sickly, avaricious and defiled. They are engaged in worship
ping for themselves or on behalf of others. All the Mandavyas are
devoted to Brahmanical holy rites, О foremost among the descen
dants of Kuru.
40. Of those who are born in the Gotra of Gargya, there are
three Pravaras, viz. (1) Ahgiras, (2) Ambarisa and (3) YauvanaSva
the third.
41-43. Those who are born in this Gotra are speakers of truth
and are of good conduct. They are quiescent and are of different
colours. They are poor in wealth and habitually wear dirty clothes.
They possess the qualities of endearment and desire for close
association. They are never wayward in the adherence to the Vedas
and Sastras.
There are five Pravaras, О king, of Brahmanas in the Vatsa
Gotra. They are: (1) Bhargava, (2) Cyavana, (3) Apnuvana, (4)
Aurva and (3) Jamadagnika. With these the five (types of) Brahmanas
are well-known as having the form of Brahma.
44-46a. They are calm with self-control. They are of good con
duct. They have righteous sons. They are bereft of a regular study
of the Vedas. They are adepts in all activities. They have hand
some features. They are well-behaved and well-established in all
holy rites. All of them practise the righteousness of liberal gifts.
All those Brahmanas make gifts of food and water. They are
compassionate and conduct themselves nicely. They are devoted
to the well-being of all living things.
46b-49. Brahmanas of Ka£yapa Gotra, О king, have three Pravaras,
viz. (1) Kasyapa, (2) Apavatsara and (3) Naidhruva, the third.
They are conversant with the Vedas and are fair-complexioned.
They are steadfast in their convictions and regularly perform Yajnas.
They are fond of their homes. They are highly skilled and are
always devoted to their preceptors. They are of good status and
of great honour. They are devoted to the welfare of all living
beings. The Brahmanas of Ka£yapa lineage perform great sacri
fices.
Those born of Dharlnasa (Dharana in verse 29) Gotra have three
Pravaras.
72 SkandaPurana »
50-52a. They are named: (1) Agastidarva, (2) Svetasva and (3)
Dadhyavahana. Those who are born in this Gotra keep up holy
rites. All of them are ruthless in their activities and they are
gluttons. Their ears hang down and their jaws are big. These
Brahmanas are greedy of wealth. They are bad-tempered and are
prone to hatred. They are awesome and fearful for all living beings.
52b-53. The Brahmanas born of Laugaksasa (Gotra) strictly
adhere to truth. They have three Pravaras who are by nature seek
ers of truth. They are: КаЗуара, Vatsa and Vasistha, the third.
54-57. They are well-known as well-behaved Vaisnavas of vari
ous occupations and avocations. The Brahmanas are dark-com
plexioned having profuse hairs (all over the body). They are quies
cent, of good conduct and of perfect self-control. They are always
loyal and faithful to their wives.
Those who are bom of Ku3ika Gotra, have three Pravaras. Those
three are: (1) Vi3vamitra, (2) Devarata and (3) Audala. Those who
are born in this Gotra are feeble and of poor mental accomplish
ments. The Brahmanas have the habit of speaking untruth but the
excellent kings (of this Gotra?) are of splendid features. The Brahmanas
who are well-versed in Vedic study are experts in all branches of
learning.
58-61. Those who are of the same Gotra as Upamanyu have
three Pravaras: (1) Vasistha, (2) Bharadvaja and (3) Indrapramada.
The Brahmanas in this Gotra are cruel and capricious. They are
slander-mongers. They hate all others. They are vain and mean-
minded and are eager to amass everything. They are experts in
instigating quarrels. They are wealthy and proud. They are always
defiled and fond of the company of evil-minded persons. They are
sickly and weak with no proper arrangement for their livelihood.
The Brahmanas born of Vatsya Gotra have five Pravaras.
62-64. They are: (1) Bhargava, (2) Cyavana, (3) Apnuvana, (4)
Aurva and (5) Jamadagnika.
The Brahmanas born of this Gotra are stout and versatile. They
are devoted to all activities and are unswervingly faithful to all
righteous actions. They are clever at debates regarding interpreta
tions of Vedas and other scriptures. They are engaged in perform
ing sacrifices and helping others to perform them. They are of
good conduct and handsome in features. They are far-sighted with
a keen intellect.
Those of Vatsyayana Gotra have five Pravaras.
III.ii.9.65-78 73
65-67. They are: (1) Bhargava, (2) Cyavana, (3) Apnuvana, (4)
Aurva, and (5) Jamadagnika. О descendant of Bharata, the Pravaras
of this (Gotra) have already been mentioned. Those who are born
of this Gotra are always engaged in Pakayajha (sacrifice with
cooked food). They are congenitally avaricious and hot-tempered.
They have many progenies. They are engaged in holy baths, lib
eral monetary gifts etc. They have their sense-organs under con
trol. They build tanks, wells and lakes in thousands. They habitu
ally carry out vows and observances. They appreciate merits. Those
who are devoid of Vedic study are fools.
68-70. Those who are born in Kau£ika family have three Pravaras.
They are: (1) Vigvamitra, (2) AghamarsT, and (3) Kau£ika. The
Brahmanas of this Gotra are knowers of Brahman (the Absolute).
They are quiescent, with perfect control over their sense-organs
and are of good conduct. They are devoted to all righteous activi
ties. They are harsh and they do not have sons. They are devoid of
splendour (though they are) excellent Brahmanas.
Those who are of the Bharadvaja Gotra have five Pravaras.
71. Those five Pravaras are: (1) Arigirasa, (2) Barhaspatya,
(3) Bharadvaja, (4) Sainyasa, and (5) Gargya. These should be
known as their five Pravaras.
72-73. The Vadavas (Brahmanas) who are bom in this Gotra,
are splendid ones with ample wealth. They possess good garments,
ornaments and jewellery. They are devoted to Brahmanas. All of
them are eager to feed Brahmanas. They are engaged in every
righteous activity.
Those who are born of Kasyapa Gotra have three Pravaras.
74-76a. They are the three famous ones: (1) KaSyapa, (2) Apavatsara
and (3) Raibhya.
The Brahmanas bom of this Gotra are of ruthless red eyes. They
are slaves of their tongues (i.e. they are gluttons). All of them are
seekers of truth. They'are poor and sickly. They are thieves and
they speak lies. All of them know the meanings of the scriptures.
They are devoid of the Vedas and Smrtis.
76b-78. The Brahmanas who are bom of the family of $unaka
are devoted to meditation. They are Yogins of good penance. They
are masters of the Vedas and Vedangas. They are saintly people of
good conduct and mode of life. They are devotees of Visnu.
Thqir body is short in stature. They are of different complex
ions. They have many wives. They are excellent Brahmanas. They
74 Skanda Puranaл
are compassionate, straightforward and quiescent. They are eager

to feed Brahmanas.
79. Those who are born of $aunakasa have three Pravaras: (1)
Bhargava, (2) Saunahotra and (3) Gartsyapramada.
80-82a. О king, the Vadavas born of this family are unbearable.
They are excessively gigantic, of huge bodies, tall and very haughty.
Their appearance shows afflictions (due to difficulties?). They are
dark-complexioned. They are clever masters of all scriptures. They
eat a lot. They are proud and clever. They are devoid of passion
and hatred. They are Brahmanas who are devoted to Brahman.
They are handsome and they wear good garments and ornaments.
82b-85. Those who are bom of Vasistha Gotra have three Pravaras.
» •
They are: (1) Vasistha, (2) Bharadvaja and (3) Indrapramada.

The Brahmanas born of this Gotra are masters of the Vedas and
Vedangas. They perform Yajnas regularly and make others too
perform them. Their voice is good. They are fond of happiness and
ease. The wealthy are prone to hate others. They are endowed with
good qualities and have sons. They are large-hearted, О king,
heroic and capable of eliminating their enemies.
Those who are born of the same Gotra as Gautama have five
Pravaras.
86-88. They are: (1) Kautsa, (2) Gargya, (3) Umavaha, (4) Asita,
and (S) Devala. The Brahmanas who are bom of this Gotra are
extremely holy. All of them render help unto others. They are
well-versed in the Vedas and Smrtis. They are crooked. They are
hypocrites. They are prone to deceitful activities. They are clever
in polemical discussions about different scriptural topics. They are
fond of different types of jewellery. They are adepts in the work
connected with trees etc. They nurse anger for a long time and are
sickly.
89. Those who are born of Angirasa Gotra have three Pravaras:
(1) Angirasa, (2) Ambarisa, and (3) Yauvanasva the third.
90-92. Those who are bom of this Gotra are speakers of truth.
They have perfect control over their sense-organs. They are hand
some in appearance. Their countenance is splendid. They are mod
erate in eating. They carry on great vows and observances. They
are conversant with the Puranas. They are always devoted to make
liberal gifts. They are devoid of hatred (though) greedy. They are
devoted to the study of the Vedas. They are far-sighted and have
great splendour (but) they are deluded by great Maya.
ni.ii.9.93-107 75
Those who are of the same Gotra as £andila have three Pravaras.
ч •
93-95a. They are: (1) Asita, (2) Devala, and (3) Sandila. The
excellent Brahmanas in this Gotra are very fortunate but hump
backed. They have diseases of the eye. They are extremely defiled
but are great renouncers. They are not long-lived. They are experts
in instigating quarrels. They are eager to amass everything. They
are dirty and proud. They are masters of the Science of Planets and
Luminaries (Astrology).
95b-99. Those who are born of the same Gotra as Atreya have
five Pravaras. They are: (1) Atreya, (2) Arcananasa, (3) $yava£va,
(4) Angiras, and (5) Atri. The Brahmanas who are born of this
family, have splendour of the sun. All of them are cool like the
moon. They are well established in Dharmaranya. They are of
excellent conduct. They are very intelligent. They are devoted to
the Vedas and sacred scriptures. They regularly perform Yajnas.
Their behaviour is splendid. They are adherents of truth and clean
liness. They are conversant with righteousness. They habitually
make liberal gifts. They are free from dirt and are excessively
enthusiastic. They engage themselves in penance and study of the
Vedas. They are devoted to justice and righteousness.
Yudhisthira said:
• •
100. Kindly give, О mighty one, the nectarine narrative of

Dharmaranya, on listening to which one is rid of every terrible sin,
even of the slaughter of a Brahmana.
Vyasa said:
101-103. Listen, О king. I shall narrate this story which is
extremely rare to be heard (i.e. rarely narrated). (Once) Yaksas,
Raksasas, PiSacas and others harassed Vadavas. There was a Yaksa
named Jrmbhaka near Dharmaranya. He harassed the residents of
Dharmaranya continuously.
Thereupon the prominent Brahmanas submitted the (following
petition) to the Devas:
104. “O Suras, we are being harassed by Yaksas, Raksasas and
others. We shall abandon the excellent region today, due to the
fear thereof; there is no doubt about it.”
105-107. Thereafter Siddhas, excellent Yoginls including Srimatr
and others were installed on the grounds there for the protection
76 Skanda Purana m
of the Brahmanas and with a desire for the benefit of all the
#
worlds. One YoginI was installed then for each Gotra.1

It was readily accepted there that the $akti (power manifesta
tion of Goddess) who is capable of protecting and sustaining a
Gotra, is the family Goddess of that Gotra.
108-111. The Gotra-mothers are the following: §nmatr, TaranldevI,
Апарин, Gotrapa, Icchartinagini, PippalT, VikaravaSa, Jag an mat a,
Mahamata, Siddha, Bhattarika, Kadamba, Vikara, MItha, Suparna,
Vasuja, MataiigT, MahadevT, Van!, Mukutegvari, Bhadri, Maha£akti,
Sarhhari, Mahabala, Camunda the great goddess. They have been
installed there for the protection by Brahma, Visnu, Mahe£a and
others.
112-117a. The prominent Brahmanas worshipped them always.
They were ever engaged in their own duties. Since then the Yoginls
were safe in their own time. The Brahmanas regained their normal
state surrounded by sons and grandsons. Then Devas and Gandharvas
were fully delighted in their minds. They seated themselves in an
excellent aerial chariot and went to heaven. They fed themselves
on nectar.
After the lapse of a hundred years, О king, Brahma, Visnu and
Mahe€vara remembered Dharamaranya. They were eager to visit
it. At dawn when the sun rose, О king, they came there riding on
an aerial chariot. They were served by groups of celestial damsels.
Gandharvas sang in praise of them and Prabodhakas (those who
waken i.e. bards) eulogized them. The Brahmanas of that region,
О king, abandoned the hermitages abounding in sacrificial twigs,
flowers and Ku£a grass and went away to all the different ten
quarters.
117b-121. On seeing the (colony of) hermitages empty Mahe£vara,
conversant with righteousness, spoke these words (to Vi$nu): “O
lord, the Vadavas undergo hardships. In my opinion, we should
make arrangements for the rehabilitation of these Brahmanas. Ser
vants should be engaged.” On hearing the words of &ambhu Janardana
said: “True. True.” After saying this he spoke to Brahma: “O
Brahma, make arrangements for rendering service to the Brahmanas.
1. VV 108*111 explain the function of Gotra-devis or Gotra-mStSs of the different

Gotras of the Brihmanas in Dharmiranya.
Ill.ii.10.1-10 77
The creation should be everlasting. The group of Brahmanas should

be happy.”
On hearing these words of Visnu, Brahma, the grandfather of
the worlds, remembered the cow Kamadhenu who came there in
stantaneously to the sacred Dharmaranya.
CHAPTER TEN
The Service Rendered by the Merchant Class
Vyasa said:
1. Listen, О king, to what happened at Dharmaranya. It is
considered splendid and destructive of all sins. I shall narrate it in
the manner it occurred.
2-6. Then, О king, Kamadhenu was called by the unborn Lord
Visnu directed by the self-born Lord Brahma. He spoke to her, “O
mother, kindly give these Brahmanas attendants of pure souls, two
attendants per Brahmana. Be pleased with me.” Saying “So be it”
the great Cow drenched the ground with her milk. From her
vibrant Hum sound, men with tufts and sacred threads emerged.
Thirty-six thousand Vaniks (Merchants) of great strength came
out. They had their sacred threads. They were experts in all scrip
tures and extremely clever. They were devoted to the Brahmanas
and eager to render service unto those Brahmanas. They had the
inherent power of penance. They were conversant with the Puranas.
They were righteous and of good conduct. They used to feed the
Brahmanas.
m
7-10. The Devas in heaven praise the inhabitants of Dharmaranya.

(They are) devoid of lethargy at all times in the matter of perfor
mance of penance, study of the Vedas and giving liberal gifts. For
each one of the Vadavas two servants were given. О king, the
same is the Gotra of the servant as that of the Vadava mentioned
before. After having made this arrangement, they made their resi
dence in the lands there. Then the status of discipleship was granted
to the servants by the Devas. Everything conducive to their wel
fare was-spoken by Brahma:
78 Skanda Purana 9
11-17. “Carry out the instructions of these people. Whatever

they desire, give it unto them. Bring sacrificial twigs, flowers,
Darbha grass etc. everyday. Behave according to their behests. Do
everything with their permission. Do not insult them at any time.
The post-natal rites, naming ceremony, feeding-rite that is auspi
cious, tonsure rite, investiture with the sacred thread, the rite of
MahanamnT (in which the MahanamnI verses are recited) etc., all
types of observances and holy rites, charitable gifts, fasts etc.—all
these should be performed only with their permission. Brahma,
Visnu and $iva have said thus: ‘If anyone performs without their
permission any rite such as the new-moon day rite, $raddha rites
etc., whether the rite be auspicious or inauspicious, he shall al
ways be faced with penury, death of a son, loss of reputation,
affliction with bodily ailments etc. He will never be happy at all.’”
Then the excellent Devas including &akra said, “So it shall be.”
Then the Devas Brahma, Visnu and Mahe£vara became contented
w • • -
on realising their desires. They stood in front of Kamadhenu and

eulogized her:
18-20. “You are the mother of all Devas. You are the cause of
all Yajnas. You are the holiest of all holy spots. Obeisance to you
who are always faultless. The Moon, the Sun and Aruna (the
charioteer of the Sun) are in your forehead; the Bull-bannered
Lord and SarasvatT are in your Humkara (the sound of Hum); all
the serpents are in the hairs on your body; Gandharvas are on the
back of your hoof. The four Vedas, all the holy spots and all the
mobile and immobile beings are at the tip of your mouth.”
21. The Holy Cow who was propitiated with many words of
praise like these became delighted and said, “What shall I do?”
The Devas said:

22. All these splendid attendants have been created by you, О
mother goddess. О auspicious one, the Brahmanas have become
happy with your favour.
23. Thereupon, О king, the Divine Cow of great renown went

to heaven. Brahma, Visnu, Mahe£a and others vanished there it
self.
Yudhisthira said:
• • 24
24. Those attendants of great brilliance who were bom of the

IILii. 10.25-36 79
Divine Cow were without wives. О holy Sir, when were they
united in wedlock and when did they beget sons?
Vyasa said:
25. Gandharva damsels were brought and given as wives unto
them by Rudra and Yama.
Yudhisthira said:
* *
26. Tell me who was that Gandharva king? What was his
name? Where did he reside? How many were his daughters? What
was their mode of behaviour?
Vyasa said:
27. The lord of Gandharvas was well-known as Vigvavasu, О
king. There were sixty thousand girls in his abode.
28. His splendid Gandharva city in the sky was his abode. The
girls born of that Gandharva were splendid and lovely. They were
(ever) in their prime of youth.
29. О king, Nandi and BhrtigT, the auspicious-faced attendants
of Rudra, spoke to Siva about those girls seen (by them) previ
ously:
30-3la. “O Lord Mahadeva, thousand, nay, innumerable girls
were seen previously (by us) in the Gandharva city, the abode of
Vi£vavasu. Bring them even by using force and give them to those
attendants created by the Divine Cow.”
3lb-36. On hearing these words, Lord SadaSiva, the destroyer
of three cities, sent a messenger named Vijaya, О descendants of
Bharata. He went to the place where ViSvavasu, the suppressor of
enemies, was seated. He communicated these words of wholesome
import as spoken by Siva: ”0 blessed one, Brahmanas were cre
ated by Brahma, Visnu and Siva in Dharmaranya. They were mas
ters of the Vedas and Vedangas and were established there. The
Divine Cow, Kamadhenu, was requested for attendants on their
behalf. Vai£yas not born of any womb were created by the Divine
Cow. They are young men of righteous conduct, great strength and
their number comes to thirty-six thousand.
I have been sent by Siva to you. I have approached you, О
blessed^ one, for the sake of those girls. Give them. Give them
immediately.” So said he.
80 Skanda Puranam
The Gandharva said:

37. О highly intelligent one! How can I ignore all Devas and
Gandharvas and give them unto human beings in the mundane
world?
38. On hearing his words, Vijaya returned and reported fully

the activities (and speech of) of the Gandharva to Siva.
Vydsa said:
39-42. Thereupon, Lord Sada$iva, the benefactor of the worlds,
became very angry. With his trident in his hand he rode on his
bull surrounded by the Bhutas (spirits), Pretas (ghosts), PiSacas
(vampires) and other beings in thousands. Then the Devas, Ser
pents, Bhutas, Vetalas (evil spirits) and other sky-walkers came
there in their thousands extremely infuriated. When that great
army moved ahead, there was a tumultuous sound. Goddess Earth
trembled. The Guardians of the Quarters became afraid; Wind
became turbulent and violent; the Elephants of the Quarters began
to trumpet.
Vydsa said:
«
43. On seeing that great army approaching all the people fled
to the ten quarters from the Gandharva city in their great fright.
44-43. The king of Gandharvas abandoned his city and
went to Meru, О king. (The lord) took the girls who were in
their prime of youth and endowed with beauty and liberal-mindedness.
He gave all of them to the VaiSyas. О king, he gave them (in
marriage) according to the manner laid down in the Vedas, in the
presence of the Devas.
46-47. Then the sons of the Divine Cow gave the respective
shares in the ghee-offerings to the Gandharva, the Devas, the
ancestors, the Sun, the Moon and to Yama, the god of death. After
the due offerings of shares in the clarified butter, they wooed the
girls of splendid observances.
48. Thenceforth whenever a Gandharva type of marriage rite
(i.e. rite of marriage when a bride and a groom love each other and
unite themselves in wedlock) is imminent (the lords) take their
due shares in the clarified butter.
IILii. 10.49-60 81
49. The thirty-six thousand young men, of whom mention has

been made, had hundreds and thousands of sons and grandsons.
50. Therefore all those girls too were held in bondage. Ksatriyas
of great heroism too were created for service.
51. Then all the Devas went away as before, О king. When
the Devas had gone, all those Brahmanas continued to stay in this
region. m
52. In the company of their sons and grandsons, О king, they

lived without any fear from any quarter. Those who were conver
sant with the Vedas recited the Vedas and held hermeneutical
discussions in some places.
53. Some of them recited the prayers (Suktas) of Visnu, some
those of Siva and others of Brahma. Some recited hymns to Yama.
54. О virtuous king, sacrificial priests performed sacrifices.
Some performed Agnihotra along with Svahakara, Svadhakara and
Vasatkara (i.e. different symbolic sounds).
55. The three worlds consisting of mobile and immobile be
ings were filled with those sounds. The Vaigyas of great clever
ness were eager to serve the Brahmanas.
56-57. Those Vaigyas, the sons of the Divine Cow, began to
dwell in the divine and splendid Dharmaranya with great stead
fastness (in holy activities). They regularly supplied the Brahmanas
with everything such as food and drink, sacrificial twigs, Darbha
grass, fruits etc.
58-60. Wreathing of the garlands of flowers etc., washing of
bath-garments etc., preparing of dung cakes etc. (for burning),
purifying activities like scrubbing etc., cutting, pounding etc. were
done by the womenfolk of the VaiSyas. They thus rendered ser
vices to those Brahmanas in accordance with the behests of Brahma,
Visnu and Siva.
* •
All the Brahmanas were then very happy and peacefully settled.
They continued the worship of Brahma, Visnu and Siva during
days and nights and at dusks and dawns.
82 Skanda Purana
CHAPTER ELEVEN
Dharmaranya Becomes Satyamandira
Yudhisthira said:
• •
1. Kindly narrate what transpired thereafter, О excellent one

among the twice-boms. Having drunk your nectarine speech, I find
no satiety yet, О Lord.
Vyasa said:
2. After some time, at the close of the (previous,) Yuga and
the beginning of Treta Yuga, there was a king of Raksasas named
Lolajihvaksa.
3. All the three worlds consisting of mobile and immobile
beings were driven away by him. After conquering all the worlds,
he came to Dharmaranya.
4. He saw the entire holy region charming and inhabited by
the twice-borns. Because of his hatred for Brahmanas, the excel-
• 9
lent city was burnt down by him.

5. On seeing the city burning, the excellent Brahmanas, the
residents of Dharmaranya, went abroad whence they had come and
got dispersed.
6. Goddesses Srimata and others became infuriated at the
Raksasa. They threatened the Raksasa with words of taunt and
began to kill.
7-11. Thereupon, hundreds and thousands of the goddesses rose
up. Some of them held aloft excellent tridents. Others held conchs,
discuses and clubs Some had Kamandalus (holy water-pots). Others
held whips and swords. Some held nooses and goads. A few had
swords and shields. One of them had an axe in her hand. Another
held divine weapons. They were adorned with many ornaments
and jewellery. (All of them) were brilliant with different kinds of
gems. For the destruction of the Raksasas and for the welfare of
the Brahmanas, they came to the place where the demon Lolajihva
was present. He had huge fangs and body. He was terrible with
his tongue sparkling like lightning. On seeing them, the Raksasa
roared like a lion.
12. All the three worlds were struck with fear on hearing that
loud report. All the quarters were filled with it stirring up many
an ocean.
IILii. 11.13-28 83
13. Then there arose an excessively tumultuous noise in

Dharmaranya, О king. On hearing it Nalakubara was despatched
by Indra.
14. “See what is this (tumult). Go and find out and inform
me.” On hearing these words of his, Nalakubara set out.
15. On seeing there the great fight between Sri-Mata (Mother
Divine) and Lolajihva, he went and reported to Indra everything
as it happened and was seen.
16. “Having gone to Dharmaranya from here, he has begun
to harass the three worlds.” On hearing it, Indra informed Visnu
thus and went to the earth:
17-18. 'T h at beautiful city unobtainable even to the Devas has
been burnt. The Brahmanas are not to be seen there. They have
gone away in various directions. The Mother Divine, the great
YoginT, is fighting there valiantly. All the subjects, crying out Ha
Ha, are running about helter-skelter.”
19. On hearing it, О king, Vasudeva took up his discus Sudar£ana
and came down to the earth from Satyaloka (Vaikuntha?).
20. He went to Dharmaranya and hurled that discus. There
upon the demon Lolajihva fell down and lost consciousness.
21. Pierced by the trident and spears, he became extremely
infuriated. Being struck then, he gave up his life and went to the
firmament above.
22. Then the Devas who had come from Satyaloka along with
Gandharvas, became extremely delighted in their minds. They
eulogized the Lord of the universe.
23. On seeing it devoid of inhabitants, Visnu spoke these words:
“Where are all those Brahmanas residing in the hermitages of the
sages?”
24. Then the Devas and Gandharvas searched for those Brahmanas
who had fled in different directions quickly and spoke to them
thus, О king:
25. “O Brahmanas, may our words be heard. The base Raksasa
has been killed by Lord Vasudeva. He has been chopped off by
means of the discus.”
26. On hearing it, all the Brahmanas were delighted and their
eyes gleamed. Then, О king, they returned and entered their respective
places of occupation.
27-28. Then these pleasing words were addressed to the Con
sort of Goddess Sri (LaksmT): “You, the Lord of the universe have
84 Skanda Purana
come down from Satyaloka and reestablished this city for the
welfare of the twice-born. This will be well-known in the world
as Satyamandira (‘Abode of Truth’). It (shall be known) as Dharmaranya
in Krta Yuga and Satyamandira in Treta Yuga.”
29-31. On hearing it Vasudeva said, “Let it be so.” Then those
Brahmanas lived there as before, along with their sons, grandsons,
wives and attendants. They continued to perform penances, sac
rifices, study of the Vedas etc. Thus, О Dharma, everything re
garding Satyamandira has been recounted to you.
CHAPTER TWELVE
The Installation of Ganesa
Vyasa said:
1. Thereafter, О excellent king, the temple Satyamandira was
established by the Devas for the sake of general protection. Only
from then has that city been named ‘Satya’.
2. Lord Dharme£vara was installed in the East; Ganadhipa
in the South; the Sun in the West and the Self-born Lord in the
North.
Yudhisthira said:
3. By whom was Gane£a installed? Why did he instal him?
О blessed one, what special name has been given to him? Narrate
these to me without delay.
Vyasa said:
4-6a. Now, I shall state the cause of the birth of Geneva. О great
king, all the Devas and Mother Deities gathered together once in
Dharmaranya and the son of Candika was installed at the outset
by the Devas on the ground of the womenfolk of Satya (city).
There was a rampart there resplendent with flags and festoons. In
the abode of Brahmanas, in the midst of the circular rampart, a
pedestal was built with bricks beautifully.
III.ii.l2.6b-22 85
6b-9. The principal paths were four in number. They were clean
and decorated with festoons. Lord Dharme£vara was installed in
the East; Gananayaka in the South; the Sun was installed in the
West and the Self-born Lord in the North. The story of the origin
of Dharme€vara has already been told to you.
10-12. Now I shall state to you the cause of the birth of Gane&a.1
Once Parvatl applied unguent all over her body; she scraped it and
held it in her hand. Thereafter she made an image thereof which
she found very handsome. She inspired it with life. The (boy) got
up in front of her and asked the mother: “What shall I do at your
behest?”
Parvatl said:
13-14. While I take my bath you stand at the doorway. (You
may keep) all sorts of weapons axe, and other things. As long as
you stand at the doorway, let no one cause any hindrance.
On being told thus by the great goddess, he stood there at the

doorway with the weapons (in the hands).
15. In the meanwhile, Lord Mahadeva came there. The great
Lord desired to go inside.
16. Entry was refused to him by GaneSa who was standing at
the doorway. This infuriated Lord Mahadeva. They fought each
other.
17-19 As though they were desirous of killing each other, both
of them fought together. (Gane£a) hit the forehead of the Lord
with the exquisite axe. Thereupon Lord Mahadeva raised his tri
dent and struck his head with it. It fell down on the ground.
On seeing her son fallen on the ground, Parvatl cried. When
he fell down, there was a great hue and cry.
20. On seeing Parvatl extremely agitated, Mahe£vara, the lord
of Devas, thought thus: ‘What wrong deed has been done by
me!’
21-22. In the meantime he saw there the demon Gajasura. On
seeing the great demon, Lord Siva, the sole lord worshipped by
the entire world, hit his head. He took hold of it and stuck it to
the son created by Parvatl. He stood up there in the presence of
the great Lord, along with his hosts of attendants.
1. VV 10 23 give how Ganela became elephant-headed (GajSnana).

86 Skanda Purana9
23. Then he assigned the obvious name Gajanana (‘Elephant

faced’) to him. All the Suras and sages gathered together with
great delight.
24. With great eulogies, they praised him continuously. “If
anyone sells the entire family (property) in exchange for sweet
meat (offered to Gajanana), he (the Lord) will bring about the
welfare of the entire family.
25. The Self-bom Lord (Brahma) worshipped the Single-tusked
Ekadanta, PTvara (the stout one), the great lord worshipped by the
Suras, on the southern road.
26-27. He worshipped the Lord with matted locks of hair, short
in stature, with a serpent for a sacred thread, who was three-eyed
and huge-bodied, holding in his hand a flagstaff and an axe; he
was holding a lotus-flower in his hand; he destroyed all obstacles.
He was installed to the south of the town for the protection of the
people.
28-29. The lord was highly pleased; he was the leader of the
hosts (Ganas). He was bowed down to by Siddhi and Buddhi. He
had the splendour of saffron. He was the most excellent of all
Suras. He was brilliant and he held a sharp goad. The lord of the
immortal ones bowed down to the lord who was worshipped with
hundreds of excellent flowers. Thereafter the Suras bowed down
to him with great devotion and eulogized him.
The Devas praised:

30-31. Obeisance to you, the lord of Suras; obeisance to the
lord of the hosts; О Elephant-faced One, bow to you, О superin
tending deity of the great Devas. О leader of the hosts, obeisance
to you, the lord fond of your devotees.
The lord of the hosts who was eulogized by means of these
splendid prayers became highly pleased. Then he spoke these words.
Ganadhyaksa (*Leader of the Hosts') said:

32-36. I am pleased with you all, О Suras. Tell me what you
desire. I shall give it unto you.
The Devas said:

О auspicious one, О lord, stay here only and carry out our task.
Ill.ii. 12.37— III.ii.13.5 87
О Gane$vara, always be the protector of all the Brahmanas, merchants

and other inhabitants of Dharmaranya. They are righteous and
fully endowed with the qualities of celibacy etc. Be the protector
of the people of all castes and stages of life as well as of others.
With your favour, О blessed one, may all the Brahmanas be endowed
with happiness and wealth. May all the merchants be very pow
erful always. They are to be protected by you, О lord, as long as
the sun, the moon and the earth exist.
The great lord, the lord of the hosts said: “So be it.”
37-39. The Devas became delighted. They began to worship the
lord of the hosts. Thereupon, the Devas who were delighted and
all the human beings in the world worshipped him with propitia
tory things like flowers, incense etc. for the sake of ridding them
selves of obstacles.
“Be worshipped at the outset before all, in the course of the
rites of marriages, festivities and sacrifices. Be gracious always
unto the residents of Dharmaranya.”
CHAPTER THIRTEEN
Greatness of Bakuldrka
Vyasa said:
1. The son of КаЗуара was installed to the west of (the idol
of) &ambhu. О blessed one, it is what is called Raviksetra (‘the
region of the Sun-god’).
2. The great divine beings, A£vins, otherwise called Nasatyas,
were born there. They are endowed with (perpetual) beauty and
youth. These two gods are well reputed as dispellers of ailments.
«
Yudhisthira said:
m •
3. О blessed grandfather, be pleased to tell in detail. How

did it come about that ASvins were born in the mortal world?
4-5. How did the Sun come down from the solar world to the
88 Skanda Purana
earth? Please try to tell all these things in detail. О blessed one,
everyone shall be released fiom 411 sins on hearing it.
Vyasa said:1
6-7. О king, you have asked well about the events of the higher
world. О tiger among men, one is rid of all ailments on listening
to it. Samjna, the daughter of Vi£vakarman, was wooed by Ravi,
the Sun, of many resplendent rays. Since, on seeing the Sun,
Samjna always closed her eyes, the infuriated Sun spoke to her
these words:
The Sun said:

8. Since you have been closing your eyes always on seeing
me, О deluded woman, Yama, the controller of the subjects, will
be born of you.
9-10. Thereafter the lady glanced at him agitatedly due to fear.

On seeing her with tremulous eyes, the Sun said to her: “O Samjna,
on seeing me you turned away your tremulous glance. Hence you
will give birth to a daughter of unsteady features.*’
Vyasa said:
11. Due to the curse of her husband, a son, Yama, and a
daughter, Yamuna, were born to her. The latter is the well-known
great river.
12. The beautiful lady Samjna could not bear the great reful
gence of the Sun. In that state, she thought thus:
13. ‘What shall I do? Where can I go? Whereby can I get
some relief? How will the anger of the Sun, my husband, subside?'
14. Thinking thus on various occasions that blessed daughter
of the patriarch Vi£vakarma better decided (to go to her father)
and sought refuge in her father.
IS-17. Having come to the decision of going to her paternal
house the lady of good repute called her own reflection. That
noble lady, the beloved of the Sun, spoke to her: “You shall stay
1. VV 6-54 give the story of Saihjfia and birth of Alvinlkumaras. It is given in

Mbh, Adi 66.35 and Anu, 150.17-18; also in VP III, Ch. 2.
Ill.ii. 13.18-27 89
here in the abode of the Sun in the same manner as I (did).

Further, you should behave well with the children as well as with
the Sun. No wicked statement shall be pronounced by you so that
I will be duly honoured. О sinless one, you shall also say, ‘I am
Saiiijna herself.” (The way in which you speak should not pro
voke any doubt about your identity Л
The Shadow Samjna said:

18. I shall carry out what you instruct me to do as long as
no one catches hold of my tresses and curses me. I shall say so,
till they drag me by the tresses.
19. On being assured thus by her, that noble lady went to the
abode of her father. There she saw Tvastr who had rid himself of
• *•
all sins by means of austerity.

20. She was duly honoured by Vigvakarman and that blame
less lady stayed in her father’s abode for some time.
21. Then the father, Vi£vakarman, conversant with righteous
ness, spoke respectfully and lovingly to his daughter who had
stayed there for a long time:
22-25. “Dear daughter, I have been seeing you here for many
days, though these days have appeared like an hour, Muhhrta (due
to the filial affection), but this is causing loss of righteousness.
Staying with kinsmen for a long time is not conducive to the
good reputation of women, although they may desire to have the
bride at the father’s place.
Dear daughter, you have been united in wedlock with the Sun,
the lord of the three worlds. Hence it does not behove you to live
for long at your father’s abode.
Hence you go back to your husband’s place. I have seen you
and duly honoured you, О girl of splendid eyes, you should come
here again and meet me.”
Vyasa said:
26. О sage, on being spoken thus, she promptly said “It will
be so”. She duly venerated her father and went to Northern Kurus.
27. Not favourably disposed towards the blazing heat of the
Sun and afraid of his refulgence, she performed penance there, in
the guise of a mare.
90 Skanda Purana
28. Considering the second lady to be Saiiijna herself, the Sun

begot of her two sons and a charming daughter.
29. The Shadow-Lady did not behave lovingly towards the
daughter and the two sons of Saiiijna in the same manner as towards
her own children. There was partiality in the manner of fondling
and feeding (them) everyday.
30. Manu was ready to forgive this behaviour on her part, but
not so in the case of Yama. He even raised his leg to kick her
angrily. He later controlled his mind and hence did not actually
touch her body with his foot.
31. Then, О king, the Shadow-Saiiijna angrily cursed Уаща
with her lips throbbing with anger and gesticulating (to strike)
with her hand:
32. “Since you raised forcefully your foot towards me, the
wife of your father, that foot shall fall to the ground this day
itself.”
33. On hearing this curse, Yama became very suspicious about
his mother. He approached his father, bowed down to him and
said:
34-35. “O father, this is extremely wonderful. It is not to be
seen anywhere that a mother should curse her son without any
endearing affection. This mother does not speak to me in the same
way as my real mother. A (real) mother can never be devoid of
good qualities towards her sons, even if they are devoid of good
qualities.”
36. On hearing these words of Yama, the Sun, the dispeller
of darkness, called the Shadow-Samjna and asked her, “Where has
she gone?”
37. She said, “I am the daughter of Tvastr, О refulgent one.
I am your wife Saiiijna. These children were begotten of me by
you.”
38. Despite the fact that the Sun asked her many times, she
did not tell the real fact. Thereupon, the Sun was about to curse
her.
39. At that, she stated everything to Vivasvan in the manner
it happened. On coming to know everything, the lord went to the
abode of Tvastr.
• • •
40. Then Tvastr worshipped the Sun, honoured by all the three
worlds: “O refulgent one, why have you come to the abode with
out your Sakti?”
IILii. 13.41-57 91
41. He then asked him about Samjna. (Tvastr) who knew the
truth told him everything: “O Ravi, she had come to my abode
on being sent by you.”
42. The Sun went in deep meditation and saw her performing
penance in the guise of a mare in the Northern Kurus.
43-47a. She was unable to endure the brilliance of the Sun. She
was much oppressed by it. She left back her fiery brilliance in the
form of a shadow and came to Dharmaranya. She performed a very
difficult penance. О king, the Sun saw $ani, the son of the Shadow-
Lady, as well as Yama and the other one (Manu) (of Samjna) and
became surprised. On seeing the wicked sons, he was absorbed in
meditation for a while to find out the real cause thereof. He understood
the reason. That chaste lady had her body scorched due to the
heat of the rays. Since she could not bear to look at me of ex
cessively unendurable brilliance, she began to perform penance.
Fifty years have elapsed since she had gone to the earth and
performed penance.’
47b-51. After reflecting thus the shining god (Sun) hastened to
the holy forest of Dharmaranya where Samjna was performing
penance. On seeing the Sun come, the wife of the Sun became (i.e.
assumed the form of) a mare. The Sun transformed himself into
a horse. The penis was introduced into the nostril and thus their
union took place. Thereupon the twin gods A£vins were born on
the earth. When the surface of the ground was dug up by the right
hoof, water flowed out and a pool was formed. The second pool
resulted from the hind leg.
52-54. The sage announced that the same meritorious fruit accrued
in the Kunda here as accrued to one in the rivers flowing to the
north at Kuruksetra and at the town (Varanasi) on Ganga. There
is no doubt that one merits the same benefit after taking a holy
dip in Taptakunda. He is rid of all sins. The body is never afflicted
with sickness such as leprosy etc. Thus, О king, the cause of the
birth of A$vins has been narrated unto you.
55-57. Then, О king, the Devas including Brahma came there.
Boons, more than ever contemplated by Saiiijna, were given by
them to Samjna. They installed the Sun-god as the lord of the
forest groove named Bakula. Samjna assumed her previous form.
She was installed like a queen. So also the twin gods. О king of
great intellect, listen, I shall tell the benefit accruing from this
holy shrine of pilgrimage.
92 Skanda Purana»
58-62. The initial spot, О foremost one among the descendants

of Kuru, is inaccessible even to gods. A man who takes his holy
bath in Ravikunda with all the sense-organs under control and
possessing real faith, shall redeem all the Manes even if they had
fallen in great hells. If a man offers libations to the Manes and
the Devas and drinks the sacred water faithfully, whether it be
very little or fairly much, it shall become magnified up to ten
million times. On the seventh lunar day in conjunction with Sunday
or at the time of the lunar or solar eclipse, if people take bath
in Ravikunda, they will never be born in a womb again.
If a man takes the holy dip on the day of the transit of the Sun,
on Vyafipata, on Vaidhrta, on the full-moon day, on the new-moon
day, on the fourteenth day of the dark or bright half of a month,
in Ravikunda, he shall obtain the benefit of ten million sacrifices.
* • f
63-64. If a man worships Bakularka with single-minded atten

tion, he attains the highest abode. His prosperity and glory shall
be stable as long as the Sun blazes. He shall obtain happiness and
progeny. With the favour of the Sun-god all the hosts of his enemies
become extinct.
65. He has no fear from fire, tiger or elephant. Nor need he
be afraid of serpents, evil spirits, ghosts and others.
66. All the Balagrahas (demons and malignant Planets afflict
ing children), RevatT, VrddharevatT etc. become destroyed. О Bakularka,
obeisance unto you.
67. When Bakularka is duly revered and bowed to, the devotee’s
cows flourish, so also his wealth and granary. His lineage is never
broken.
68-69. О king, if women take bath in the Kunda, all the defects
are dispelled such as the state of a woman having only a single
progeny or no progeny or the child being dead, or she becoming
barren, or the woman being ugly or becoming VTsakanya (‘poison
girl’). The man enjoys conjugal bliss and begets sons and becomes
very beautiful.
70. A man afflicted with any sickness or ailment becomes rid
of all illness within six months, if he takes his holy dip in Ravikunda.
71. If a devotee performs the rite of letting free a dark-coloured
bull at Ravikunda, his Manes become pleased as long as the time
of the destruction of all living beings.
72. О son, if a man performs the rite of gifting away (in
marriage) a virgin in this holy spot, he becomes a purified soul
IH.ii. 13.73-85 93
by means of that holy wedlock and he is honoured in the world

of Brahma.
73-76. Many things can be gifted away in this holy spot such
as a cow made of gingelly seeds, О descendant of Bharata, san
dals, umbrella, things according protection from chilliness etc.
Rites of Laksa Нота (‘making sacrificial offerings a hundred thousand
times’), Rudra and Atirudra rites etc. should be performed there.
I shall, О dear one, state correctly the benefit of every donation
made in that holy spot with adequate faith. Listen to it. By the
donation referred to, the devotee acquires enjoyment in this world
as well as hereafter.
77. By performing the rite of marriage a man acquires a kingdom.
There is no doubt about this that all virtues, riches and desires
pertaining to human beings are acquired through a wife.
78-79. Happiness is derived from worship. That pleasure is
obtained in every birth. If a man remembers Bakularka on the
seventh lunar day falling on a Sunday, he need not be afraid of
fever etc., enemies and sickness.
Yudhisthira said:
• •
80. О sage, how did the Sun get the name of Bakularka. О
most excellent one of eloquent persons, it behoves you to narrate
the truth.
Vyasa said:
81-83. In order to reduce the severity of the refulgence of her
lord, О eminent king, Samjna performed the penance with due
regard for Sun, beneath a tree of Bakula (Minsusops elengi). On
seeing the Sun come forth, she became a mare. The refulgent Sun
became cooled down excessively near the Bakula. Then the queen
gave birth to two divine, charming sons. Hence the Sun here
became well-known as Bakularka.
84-85. He who takes bath there is not afflicted with illness.
Undoubtedly he gets virtue (Dharma), love (Kama) and wealth
(Artha). Within six months he gains fulfilment of his desires. He
gets salvation too. Thus, О great king, the greatness of Bakularka
has been narrated.
94 Skanda Purana
CHAPTER FOURTEEN
Destruction of Visnu's Head*
Yudhisthira said:
* •
1-2. О blessed one, О ocean of compassion, О lord of the gods,

О omnipresent one, when was penance performed here by Visnu
of unmeasured refulgence. Further narrate to me in the proper
sequence everything that was stated by £iva, the noble soul, to
Skanda.
Vydsa said:
3. Listen, О dear one. О excellent king, once upon a time
penance was performed here by Visnu of unmeasured refulgence.
Skanda said:
4. How can the Divine lake Pariipa, Campa and Gaya be
superior to Varanasi and how did Hari become a horse-faced one?
Isvara said:
5-6. Here Lord Narayana performed a very difficult penance for
three hundred divine years. He became excellent in face. О dear
son, the great Visnu performed penance for the sake of excellent
form. О excessively brilliant one, in that spot of Siddhas, Hari
became horse-faced.
Skanda said:
7. Now you tell us the reason why Hari became horse-faced.
He is the lord of gods. He is the lord of the universe and he is
the destroyer of a great enemy.
8-10. О auspicious one! By (uttering) his (very) name, masses
of sins get dissolved quickly like the (disappearance of) darkness
after sunrise. Verily his miraculously wonderful exploits are heard.
The supreme god is the cause of individual souls of all, in the form
of vital breath. How can such a god be transformed into a horse?
*This chapter and the next describe Visnu’s transformation as a horse-necked god.
III.ii.14.11-26 95
He is glorified as a single-formed one in the Tantras.

11-12. He can be approached through devotion. He is always
pure and he is happiness incarnate unto those who are virtuous.
He is beyond the Gunas. He is eternal and all-pervasive and also
devoid of all attributes. He is the creator, protector and destroyer.
He is unmanifest unto all embodied ones. He is favourable to
everyone. He is excessively refulgent. How did he become horse
faced?
13-15. Devas, Serpents, mountains, trees etc. are born of his
hairs. In every Kalpa, the entire universe is born of his person.
He alone is the origin of the universe. He alone is its ultimate
cause. It is by him that the sciences and sacrificial rites that had
become extinct, were revived. The wicked demon who attempted
(to take away) the Vedas was killed by him. Such was the great
Visnu. How did he become horse-faced?
» •
16-21. The gem-wombed earth has been held by him sportingly

on his back. The entire universe consisting of the mobile and
immobile beings was made by him duty-bound and well-ordered.
He is the lord of universal forms. How did he become horse-faced?
He is the slayer of Hiranyaksa. He, of great brilliance, assumed
the highly sacred form of the boar and entered the watery ocean.
The entire earth along with the oceans and mountains has been
lifted up by him sportively on the tip of his tusk. He assumed the
brownish form of the boar that destroys all sorrows. How did that
divine lord come to be HayagrTva (‘Horse-necked’)?
For the sake of Prahlada that Lord assumed a terrible form of
the Man-lion of great brilliance, destructive of all wicked ones.
He protected the excellent devotee in the midst of fires, mountains
and oceans.
22-26. At the time of dusk he slew Hiranyaka€ipu, the wicked
one. He installed Prahlada in the seat of Indra which accorded
pleasure to him. Indeed, it was for Prahlada’s sake that he assumed
the form of the Man-lion.
He would also become a suppliant in front of Virocana’s son
(i.e. Bali). He was duly honoured by Bali in the horse-sacrifice.
Measuring the earth and firmament with three steps, he took away
the earth. He assumed the Cosmic Form and hurled Bali into the
nether region.
(As Para£urama) he, of extremely exalted energy, killed Ksatriyas
twenty-one times all over the world and gave the earth unto Brahmanas.
96 Skanda Purana
Haihaya king Sahasrarjuna was killed by him. So also he killed

his own mother.
27. (As Rama) even as a child the wicked demoness in the
world named Tadaka was killed by Him, due to the favour of
Kau£ika (Vi£vamitra).
28. At the holy sacrifice of Vi£vamitra, he assumed playfully
the form of a human being and slew fourteen thousand Raksasas
with his own prowess.
29-31. $urpanakha was killed (?) and Tri£iras was smitten down.
He killed Valin of excellent neck and with the help of SugrTva
made the bridge on the ocean. He killed Ravana in battle and
having reached Dharmaranya, he adored the Brahmanas. He granted
royal decrees to excellent Brahmanas assigning many villages to
them. After taking the holy dip in DharmavapT he gifted many
cows.
32-36. After protecting the good ones for the sake of curbing
the wicked ones, he performed these and many other well-known
exploits out of mere sport. How did that lord become horse-faced?
He was born in the Yadava race and he slew Putana, Sakata,
demon Arista, Ke£in, demon Vrka, demon Baka, demon $alata (?),
the great demon Trnavarta and Dhenuka. He killed the wrestler
Malla, Kamsa and Jarasandha (?) How did that slayer of Kalayavana
become horse-faced?
He vanquished demon Naraka in battle, subjugated sixty thou
sand cities (?). He married sixteen thousand maidens. After per
forming all these super-human deeds, how did he become horse
faced?
37-38. He is the protector of all devotees and the slayer of all
wicked ones. He establishes virtue (Dharma) as Kalki and is sta
tioned in the firmament (in the seat of Visnu). What you have
revealed is highly surprising. О destroyer of Tripuras, narrate all
these to me. What is the cause thereof?
Sri Rudra said:

39. О mighty-armed one, you have asked well (a pertinent
question). I shall tell you the reason of Krsna (Visnu)’s being
horse-faced. Listen attentively.
Vyasa said:
40-43. Formerly, a Yajfia (sacrifice) was begun verily on the
IH.ii. 14.44-51 97
earth by the Devas. AH of them with Rudra at the head, wanted

to invoke (Visnu) through Vedic Mantras. They went to Vaikuntha,
his own abode, the Milky Ocean as well as the nether regions.
Even after going there they could not see Krsna (Visnu) (there).
All of them were overpowered by delusion and ran about here and
there. Janardana of the Brahman form could not be seen by them.
All the Devas with Indra at their head began to ponder over this,
‘Where has this Visnu gone? By what means can he be seen?’
44. Bowing down to Brhaspati (‘Master of Speech’) they re
spectfully submitted: “Oh, be pleased to tell us (the whereabouts)
of Mahavisnu, the lord of Devas.”
Brhaspati said:
45. I do not know why Acyuta, Hari, the Supreme Soul has
become Yogarudha (‘merged in the Yogic abstraction and absorp
tion’). Visnu is the lord of Yogins, Yoga personified.
46. Meditating for a short while within himself Hari was revealed
to Dhisana (Brhaspati). All the Devas went to the place where the
lord of the universe was present.
47-48. Then Janardana, the great Visnu, was seen engaged in
meditation. After seeing the slayer of demons armed with an arrow,
having the form befitting his activity and occupying a level ground,
he (Brhaspati) reflected and tried to find out a means of waking
him up. He then said to them: “If the white ants could with effort
cut the bowstring, then Hari may wake up by himself hearing that
sound.”
The Devas said:

49. О ants, we wish to perform a holy sacrifice. Be pleased
to gnaw at the bowstring whereby Hari will wake up. We shall
then request the lord.
The ants said:

50. A person who causes disturbance to sleep, interruption to
a (holy) story, split in the affection of wedded couples and sepa
ration of an infant from its mother, shall go to hell.
51. The lord of the universe is in Yogic absorption. The extremely
¥
powerful lord is in ecstatic meditation. We shall not cause any

98 Skanda Purana
hindrance to that lord of the universe.
Brahma said:
52. The ability of ye all to nibble at anything may bring about
the fulfilment of the task of gods. Therefore, О ants, that should
be carried out, so that the Yajna can be concluded successfully.
The queen of the ants, О dear one, said to them again:
The Ant said:

53-56. The lord of the universe is very difficult to control. He
is like the Malaya breeze. He is honoured and revered by the gods.
How can he be wakened by us, О Brahmana? We have nothing
to do either with the Yajna or with the Devas. (Hence) let the
Suras (Devas) give unto me a share in all the rites of Yajna.
The Devas said:

We shall always give a share to Vamris (ants) in Yajnas. We
have (already) given for the sacrifice. So carry out what we have
requested for.
Brahma too said, “So be it.” The Vamri too began its endeavour
(of nibbling). So, О king, the act of nibbling at the bowstring and
similar activities were carried out.
Yudhisthira said:
• •
57. О son of SatyavatT, О Brahmana-Sage, this waking him

by the snapping of the bowstring during the meditation process
would be really wonderful.
Vyasa said:
58. The minds of all the Devas were too much engrossed. The
bow of Hari had been drawn fully. I do not know whereby they
had been deluded by the Maya of Visnu.
59. They were delighted (i.e. the ants?) and hurled (i.e. quickly
built up) anthill in front of Hari. An anthill on a par with a
mountain was raised to the tip of the bow.
60-61. The moment that the defiled bow-string was gnawed out,
Ill.ii. 15.1-10 99
the head (of Visnu) was instantaneously chopped off by the tip
of the bow and went to heaven (along with it). When the head
vanished, the Devas became full of anxiety and they ran about
here and there in search of the head.
CHAPTER FIFTEEN
The Story of Hayagnva

Vyasa said:
1-2. The Devas including Brahma were not able to see the
head (of Visnu). They who were endowed with knowledge began
to think, ‘What shall we do?’ Then in the company of the Devas,
Brahma said to Vi£vakarman:
Brahma said:
3-5. О powerful Vi£vakarman, you alone can always execute
an action. Hence hasten to make the head of the Bowman compact
(fit).
The divine architect was bowed to and eulogized. With great
devotion he spoke to the lotus-born Brahma: “After getting the rite
of the Yajna concluded through my effort, the Devas say different
things. They have deprived me of the share in the Yajna. What
shall I say before you? О Lord, may I get a share in the Yajna
along with the Suras?”
Brahma said:
6-7a. О architect of gods, I shall set apart a share unto you in
all the Yajfias. О mighty hero, you are honoured at the outset in
the Soma sacrifice by persons well-versed in the Vedas. Hence,
О celestial architect, join the head of Visnu.
7b. Then ViSvakarma said to the Devas, “Bring the head.”
8-10. Then, О excellent king, all the Devas said, “That is what
we do not have.”
At midday the Sun became (steady) seated in the chariot in the
firmament. His horse was seen by all the Suras. They detached
100 Skanda Puranam
the horse from the chariot. О king, they cut off the head of the
horse and Vi£vakarman joined it to the headless trunk of Visnu.
Indeed he was very clever. Looking at the lord of the chiefs of
Devas, the Suras began the eulogy.
The Devas said:

11-18. Obeisance unto you, О seed of the universe. Hail to you,
О lord of Kamala (LaksmT). Obeisance to you, О lord of Suras.
Bow to you, О lotus-eyed one.
In you abide all living beings. You alone are the refuge unto
good people. You are the destroyer of all wicked ones. Obeisance
unto you, О Hayagrlva.
You are Oiiikara, Vasatkara, Svaha and the fourfold Svadha. О
9 • • w
lord of Suras, you are the primordial one. You alone are the
perpetual refuge.
You are Yajna, the lord of Yajiia, the performer of Yajha, the
material of Yajha, the person offering the Ahutis and that which
is offered as Ahuti. The offering is made for your own sake. You
are the refuge and the comrade.
You are Kala (Time or the god of Death) of terrible form. You
are the Sun and the cool-rayed Moon. You are Agni and Varuna.
You are the destroyer of Kala.
You are the triad of Gunas (such as Sattva) and you alone are
free from attributes. You are the abode of all qualities. You are
the protector of all the living beings.
You are twin-natured as male and female in human beings,
animals, birds etc. You are the four species of JTvas (such as
sweat-born etc.) of the eighty-four hundred thousand types of living
beings.
You are Dinanta (end of day), Paksanta (end of fortnight),
Masanta (end of month), the year, the Yuga period, the Kalpanta
(end of Kalpa) and the great end. О Hari, you are the ultimate
end too.1920
19. On being eulogized thus by means of hymns like these by
the Devas, О king, the Lord became pleased and he said in front
of all the Devas:
The Lord said:

20. Why have all the hosts of the Devas assembled on the
III.ii.15.21-33 101
earth? О Devas, what is the reason hereof? Are you harassed by

Daityas?
The Devas said:

21-24. No fear from Daityas. We are eager to perform the rites
of a Yajna. Desirous of seeing you, we looked up all the ten
quarters. All of us are deluded by your Maya. We are agitated with
fear and perplexed in the mind. Your excellent form engaged in
Yogic absorption was seen by us. О lord, the ant-queen was urged
by us in the task of waking you up. Then an unprecedented thing
happened. Your head became severed. The clever and efficient
Vi£vakarman got the head of the horse of the Sun fetched, О
Visnu, and joined the head. Hence, О lord, you are horse-necked.
Visnu said:
• •
25-26. I, the lord of Devas, the lord of the universe, have

become horse-necked, О ye heaven-dwellers. I am pleased with
you. I shall grant you all the desired boon. It is a form that is
neither ugly nor terrible. It is served by all the Suras. I have
become the grantor of boons and have been propitiated as the
horse-necked one.
Vyasa said:
27-28. When the Sattra (sacrifice) was concluded, the intelligent
Brahma became pleased in his mind. He assigned their due shares
to the Vamris as well as to Vi£vakarman. At the end of the Yajna
he (Brahma) bowed down to the most excellent Sura and went to
heaven. Know this to be the reason why Hari became horse-necked.
Yudhisthira said:
• •
29-30. Visnu in reality covered the entire earth in one step. At

the root of everyone of his hairs there are thousands of Brahmandas
(Cosmic Eggs). О lustrous one, they are seen existing separately.
The Vedas do not comprehend the region beyond him. How then
did his head got chopped?
Vyasa said:
31-33. О most excellent one among the sons of Pandu, listen
102 Skanda Purana
to the auspicious story in the Puranas. None among mobile and

immobile beings comprehends the conduct of the Lord.
Once the Devas including Vasava (Indra) went to the Assembly
of Brahma. The worlds such as the earth etc., mobile and immo
bile beings, divine and Brahmana-Sages, all went (to heaven) to
bow down to Pitamaha (Brahma). Visnu also came there in the
Assembly, as he was invited for the purpose of discussion.
34-36. Brahma in his excessive arrogance spoke these words:
“O ye gods! Who is the real (and great) cause out of the three
viz. Brahma, l£a and Visnu? Devas should speak the truth.” On
hearing that question Devas became surprised. Then they said,
“We do not know.” Then the spouse of Brahma spoke to Visnu,
the lord of Devas, “Tell me who is the greatest among the three
Lords.”
Visnu said:
• •
37-41a. All the three worlds are deluded by the force of Visnu’s
Maya.
Then Brahma said: “O lord, you do not know this. No one is

deluded by the force of your Maya. The lord of the universe, the
protector of the universe cannot be arrogant or violent. All of them
are enveloped by Visnu’s Maya. They do not know that you are
the seniormost of them.”
Then Brahma became furious. With throbbing lips he said angrily:
“O Visnu, listen to my words. May that head whereby these words
were uttered fall down suddenly in a short while.”
4 lb-43. Then there was a great hue and cry. The most excellent
Devas with Indra and the Sages leading them made Brahma apologize
in front of Visnu.
• •
On hearing it, Visnu said, “It will take place. It is certainly the
truth.”
Thereafter, the highly refulgent Visnu, the lord of Suras, cre
ated a TTrtha (holy spot) and performed a penance in Dharmaranya.
On seeing himself horse-faced, О blessed one, Janardana performed
penance along with Brahma. О descendant of Bharata, such a
penance cannot be performed by anyone. He was pleased with
himself by means of his own soul.
Brahma too, endowed with the power of penance, continued it
for three hundred years. He was deluded by Visnu’s Maya and he
Ill.ii. 15.46-63 103
continued to remain in a standing posture in front of Visnu.

46-48. The lord of Devas, the lord of the universe spoke in
favour of Yajnas: “O Brahma, you are set free now (You have
attained salvation). My Maya too is not very unbearable/’
Then Brahma who acquired the boon and Janardana who was
delighted in his mind, spoke these sweet words for the good of
everyone:
“Here was a great holy shrine, sacred and destructive of sins.
Let this be the common shrine of Vidhi (Brahma) and Visnu
undoubtedly.”
49. This is the greatness of the holy spot. The horse-faced
Hari became auspicious-faced with his previous face.
50-52. О king, then Krsna (Visnu) became one endowed with
the beauty of ten million Kandarpas (Lord of Love). Brahma too,
after performing the penance for three hundred divine years, was
united with Savitri. He reached the spot where Visnu’s Maya did
not harass him.
The fifth head evolved by Maya, that of a tiger, was created
in Dharmaranya. God Нага cut it off formerly. Visnu vanished
after granting the boon to him.
53-57. Brahma installed the holy shrine of the Three-eyed Lord
there. О suppressor of enemies, it is called by the name Mukte£a.
It is the holy place of redemption.
That excellent one among Suras went back to his own abode
served by the Suras. Those who are in the Preta stage after death
are propitiated by water-libations and go to heaven.
The benefit of a holy dip therein is that of a horse sacrifice;
that of sipping the sacred water is on a par with the gift of a cow.
The holy places like Pu§kara etc., the rivers including Ganga, the
deities and the Manes come here for the purpose of bathing.
He who worships Mukte£a, he who takes bath in the beautiful
lake called Devasaras and bows down to Janardana, he who does
anything with devotion, shall become rid of all sins.
58-59. After enjoying all pleasures, he goes to the region of
Visnu. If a woman is without a son, or has only one child, or if
her child or any other dear one is dead, she and her husband shall
duly take the holy dip with a single cloth on. This holy rite shall
certainly destroy every defect hindering progeny.
60-43. With the grace of Mokse£vara, their sons, grandsons etc.
shall flourish. A woman devotee should be truthful and with single
104 Skanda Purana9
minded attention place fruits in a bamboo vessel and gift it away.

She shall be free from all defects. О king, even the Devas shall
acquire the benefit of an Agnistoma. Brahma, Hari and Siva perform
great penance in Dharmaranya three times a day after taking their
bath in Devasaras.
Then Saiiibhu, MokseSvara (‘Lord of redemption’), was installed
by the Devas there. One who performs Japa with all ancillaries,
shall never again become one that sucks the breast (i.e. becomes
liberated).
64-65. О great king, this holy shrine is thus famous in all the
three worlds. He who faithfully performs the rite of Sraddha to
the ancestors shall uplift hundred and one members of his family
and those of seven Gotras.
The Devasaras lake is exquisitely beautiful with different kinds
of flowers. It appears dark with all types of blue lotuses and
different kinds of aquatic beings.
66. It is resorted to by men and Devas like Brahma, Visnu,
MaheSa and others. It is served by Siddhas, Yaksas and Sages and
is auspicious in every respect.
Yudhisthira said:
9 9
67. О excellent Brahmana, like what is that lake famous in

that holy spot? Kindly narrate its form, features etc. correctly.
Vyasa said:
68-69. О excellent king, О Dharmaputra, О Yudhisthira of great
intellect, you have done well (in asking about it). The lake is holy
and its description enables one to get rid of all sins. Its water is
very clear and cool. It is as lustrous (sanctifying) as the waters
of Ganga. It is holy, tasty and sweet.
70. The lake is dug by Devas. It is large and deep. It is
splendid with mighty waves. It is full of foams and whirlpools.
71. It is full of fishes, frogs, tortoises and crocodiles. It abounds
in conch-shells, oysters etc. It is beautified by royal swans.
72. It abounds in many trees such as banyan, Plaksa, A£vattha
and mangoes. Ruddy geese, cranes, Sarasa and Tittibha birds move
about therein.
73. It is rendered beautiful with umbrella-like leaves full of
brightness and fragrance. It is resorted to by all types of birds,
III.ii.15.74— III.ii.16.2 105
Sarasas etc. and it appears splendid.

74. О lord of the earth, it is resorted to by sages and Devas,
Brahmanas and other men. It is destructive of misery and all types
of sins.
75. О excellent king, the history of that lake has neither beginning
nor end; that lake is always resorted to by groups of Siddhas for
the purposes of bath etc.
76. If a devotee performs the rite of giving away a dark-
coloured cow duly on its banks, no ghost hovers about in his
family as long as fourteen Indras rule.
77. Those who perform the rite of Kanyadana, (‘giving vir
gins in marriage’) there duly, О great king, reside in Brahmaloka
up to the dissolution of all elements.
78-79. He who gifts a buffalo, a maid servant, a cow with a
calf, gold, learning, plots of land, chariots, elephants and garments
with faith, enjoys never-ending heavenly bliss.
He who reads the greatness of Devakhata (‘dug by the Devas’)
lake in the vicinity of Siva, shall undoubtedly enjoy longevity and
happiness.
80-81. If a man or a woman listens with devotion to this wonderful
story, О Yudhisthira, there shall be prosperity in his/her family
even to the end of the Kalpa.
Thus everything connected with Hayagrlva has been narrated
by me. Even the manifestation of that holy spot is for the destruc
tion of all sins.
CHAPTER SIXTEEN
The Installation of Anandd*
Yudhisthira said:
• •
1-2. Certainly Saktis of various forms have been installed by

Brahma, Siva and Visnu for removing the fear of Raksasas, Daityas,
Yaksas, Paksins (birds) etc. from the minds of the residents of
Dharmaranya. Describe their names and places to me correctly.
* From this chapter onwards the locations of different $aktis in Dharmaranya are
described.
106 Skanda Puranam
Vyasa said:
3-4. Listen, О son of KuntT, О excellent king, virtue personi
fied, О mighty one, Sakti was installed at the proper spot by
Brahma, Visnu and Siva. She is the protectress of the race.
Snmata is installed at Madarika; Santa in the excellent Nandapura.
For the sake of the protection of the eminent Brahmanas, they are
stationed in the four quarters.
5-6. О excellent king, in their respective places, they are joined
by all the Suras. For the sake of the protection of the Brahmanas,
all of them are stationed all over of the forest.
О great king, that (goddess) Siva became reputed as SavitrT. For
the purpose of slaying the Asuras, Jnanaja was installed by the
Suras.
7. GatrayT, Goddess PaksinT (of the form of bird), Chatraja,
DvaravasinT, Slhori, CQtasamjna (goddess named Cuta), PippalaSapuri
and many others were installed for protection from fear.
8. She was installed in the West, North and South by the
Devas. She holds different kinds of weapons and is bedecked in
different kinds of ornaments.
9. She rides in different kinds of vehicles. She assumes different
kinds of forms. She has different kinds of furies and she is de
structive of different kinds of fear.
10-11. (Divine) Mother should be properly installed at the proper
place in the ten directions. She is seated on Garuda and holds an
excellent trident. She rides a lion. She is of a pure form. She gets
arrogant by imbibing liquor. Splendid-faced, she shines with hands
holding a sword, a Khetaka (shield) and an arrow.
12. She wears red Sari. Her breasts are big and projecting
forward. She has the lustre of the rising sun. Her eyes roll due
to intoxication.
13. In this manner, the extremely divine goddess was installed
then by Brahma, Visnu and Siva for the sake of the protection of
all living beings inhabiting Satyamandira.
14. О tiger among kings, О excellent king, (when) eulogized
and worshipped, that goddess always accords all objects of enjoy
ment.
15. The splendid Chatraja has been installed to the west of
Dharmaranya. Stationed there and endowed with some (consider
able) power, she protects the Brahmanas.
16. For according protection from fears to Brahmanas and for
IILii. 16.17-30 107
slaying demons, she has assumed a terrible form and wields weapons.
17-18a. In front there (she) created an excellent lake full of
water. О blessed one, if a man takes bath in this lake and offers
libations and also balls of rice (to the Pitrs), everything becomes
conducive to never-ending welfare.
18b-20a. (He by whom) handfuls of divine (sacred) water are
sprinkled on the ground and incense and light are offered, is not
afflicted with disease and has his enemies destroyed. Oblations (of
food etc.) should be offered there according to one's* capacity.
Enemies shall be destroyed. Wealth and foodgrains flourish.
20b-24. Ananda, a charming part of £akti, has been installed
for the sake of the protection of Brahmanas. О king, listen to her
greatness.
She wears white garments. She is adorned with gold ornaments.
She is divine. She has four hands and is seated on a lion. The
moon adorns her crest. She has full, round, protruding breasts and
is bedecked in a pearl necklace. She holds a rosary and a sword
in her hands and holds a noose and a Tomara. Excellent divine
scent has been smeared over her. She is adorned with divine garlands.
Ananda is the £akti of Sattvika (brilliant, good) quality. She is
stationed in that city. О king, one should adore her with camphor
and red sandal.
23. (The devotee) should feed (virgins) with splendid milk
puddings with honey, ghee and sugar for the propitiation of BhavanT,
О king. A virgin should be worshipped.
26. There is no doubt about this that Japas, Homas, gifts and
meditation there, О excellent king, are conducive to never-ending
welfare.
27 At that spot, О excellent king, everything increases three
fold. If (offerings are) threefold, wealth, wives, riches etc. of the
aspirant get increased certainly.
28. He incurs no loss. He does not fall ill. No enemy or evil
deed (torments him). Cows get increased along with wealth and
grain-stock etc.
29-30. There is no fear from $akinl, nor from the king nor from
any enemy. There is no fear of sickness. The devotee shall be
successful everywhere. All the fourteen sciences come to him as
though (he has) learned and acquired them. A man who resorts
to Ananida shines like the sun on the earth.
108 Skanda Purana9
CHAPTER SEVENTEEN
The Greatness of Srimatd

Vyasa said:
1-5. О king, in the south was installed Goddess Santa of great
strength. She wears garments of variegated colours and is be
decked in garlands of sylvan flowers.
О great king, she is of Tamas quality. She is the slayer of
Madhu and Kaitabha. Siva’s wife was placed there, О excellent
king, by Visnu.
She too is beautiful, charming and dark-complexioned like a
cloud. She has eight arms. The goddess seated on a tiger as her
vehicle, wears black garments.
The splendid goddess wears hide of a tiger and is bedecked in
divine ornaments. She holds a bell, a trident, a rosary of beads
and a Kamandalu (waterpot).
The goddess has her arms well-adorned. She is bowed down to
by all the Devas. She grants to her devotees wealth, grains, sons
and (objects of) enjoyments.
6-10. The devotee should worship her with divine lotuses, cam
phor, agallochum and sandal. With the goddess in view, he should
worship excellent Brahmanas there itself.
With great devotion he should feed virgins with different kinds
of cooked rice (food). He should worship with incense, lights and
fruits beautiful in appearance, as well as liquor etc. With great
concentration and mental purity one should worship with different
kinds of meat of divine exquisiteness or with baked cakes of grain.
He should worship with other different kinds of grains, or milk-
puddings or pies. He should also worship with cooked rice, cakes
of Kr£aras (made of rice, peas, gingelly seeds etc. or with sweet
pies). He should recite charming eulogies. All his enemies perish
and he shall become victorious everywhere. He acquires auspi
cious successes in battles, games of dice and royal palaces.
11. О great king, the gentle Santa is installed as Kulamatrka.
That Srimata is famous. О king, listen to her greatness.
12. The great Sakti Kulamata is there, О excellent king. That
virgin daughter of Brahma has been created by Brahma for the
sake of protection.
III.ii. 17.13-27 109
13. That goddess has been named Sthanamata and £rimata.

She is of three forms and has been created for the protection of
Brahmanas.
14. She is of splendid form holding a Kamandalu, bedecked
in bells and ornaments and having a rosary of beads.
IS-16. She is a virgin as well as the primordial Mother. She
is the protectress of the abode. She is the destroyer of Daityas,
granter of wishes and is destructive of great delusions. The virgin,
the daughter of Brahma, can be approached through devotion.
She wears red garments. She is smeared well with red sandal-
paste.
17. The Mother with the moon as her crest-decoration is bowed
to by Suras and Asuras. She is the controlling goddess of Suras.
She has five faces and ten arms. She wears red garlands.
18. She is of the form of SarasvatT herself and has been created
by Brahma for the purpose of protection. She is of Omkara form
of excessive merit. She has been created by Brahma, Visnu and
Siva.
19. She is worthy of being bowed down at the feet by sages,
Siddhas, Yaksas and others, Suras, Serpents, and human beings.
She grants them all they mentally cherish.
20. Just as the mother protects with great, good qualities, all
the children born of her, so also the goddess protects the abode
of the Brahmanas for their welfare.
21. This Goddess Palayatl is the family deity &rimata. Eulo
gized she exterminates for ever all types of harassments and troubles.
22-25. By mere remembrance, §rimata suppresses all obstacles.
$rimata is always adored in all auspicious activities, on the oc
casion of marriage, investiture with sacred thread and SImanta and
other rites. Just as every auspicious rite is begun after worshipping
God Lambodara (Ganesa), so also, О king, all such rites should
be begun after worshipping Srimata.
When Brahmanas are to be fed or when people invite one another
for feasts of pleasure, Srimata should be offered the same at the
outset. О king, if the rites are performed without this initial offering,
the person shall face difficulties.
26. Hence after making the food offering to her first, a holy
rite should be begun. With her blessing the entire rite shall be
come fulfilled without obstacle.
27. (The figure of £rimata) should be carved on a gold or
110 Skanda Purana9
silver plate. О king, an excellent imprint of the foot of SrTmata

should be offered.
28-33. The devotee takes bath and remains pure. He worships
(the figure of the goddess) with flowers mixed with gingelly seeds
and emblic myrobalan. Excellent silk garments are used. He should
smear it with white paste of sandal, Kuiiikuma (saffron), Sindura,
KarpOra (camphor), Aguru (agallochum) and musk mixed. This is
called Yaksakardama.
9
With Yaksakardama (the mixture of the above-mentioned in

gredients) and with unbroken clusters of the leaves of Bilva tree
(he should worship her). White and red Karavlra flowers, Karnikara,
Kalhara, Caiiipaka, KetakT and Japa (China rose) flowers are to
be used for offering worship. Palana (trumpet flowers) and Jati (a
kind of jasmine) flowers too are used. The food offerings may
consist of pies, cooked rice, lentils, Vatakas (baked pies) made of
black gram flour. The deity should be propitiated with vegetable
dishes as well.
The devotee should worship the mother of the universe with
incense and lights etc. He should feed virgins and Brahmanas,
mentally regarding (the virgins) as the goddess herself. О king,
they are to be fed with milk puddings and ghee mixed with sugarcandy.
With great devotion he should propitiate them with sweetmeats,
cooked rice etc. Even if only one Brahmana is propitiated, the
devotee attains the merit of (feeding a) thousand ones.
34-38. The devotee should recite again and again the eulogistic
hymn destructive of Daityas (namely Durga Saptasati). He who
eulogizes SrTmata with single-pointed attention gets the favour of
Srimata. Bathed, adored and eulogized, Dharmaputrika becomes
pleased and grants him all boons. She destroys all undesirable
things. One without a son gets sons; the poor gets riches; he who
wishes for a kingdom gets a kingdom; he who seeks learning
attains it. One who desires prosperity gets it and one who desires
a wife acquires her. There is no doubt about this that with the
favour of Sarasvatl he gets everything. Ultimately the man gets
the highest region inaccessible even to Suras. By the grace of
Sarasvatl he gets this forever.
III.ii.18.1-15 111
CHAPTER EIGHTEEN
The Story of Mdtahgi and Karnataka
Rudra said:
1-5. Listen, О Skanda of excellent intellect, to a wonderful
deed of mine. There was a very wicked Daitya in Dharmaranya
named Karnataka. He used to interrupt couples quietly and hinder
their activities. All the people were terror-stricken on seeing him.
They used to flee.
Merchants, religious students and others forsook their abodes.
О son, Srimata assumed the form of a MatahgT (tribal woman,
huntress) and killed Karnataka, a Brahmana-slayer. Thereupon, all
the Brahmanas were delighted because of that deed. The traders
too eulogized and adored Srimata with great devotion. Every year
they perform the worship of Srlmata.
6. In all auspicious rites one should at the very outset worship
her. О dear son, there will never be any obstacle from then onwards.
Yudhisthira said:
• •
7. Who is this great wicked Daitya? In which family was he

born? О virtuous one, describe (to me) all the various crimes
perpetrated by him.
Vyasa said:
8-9. Listen, О king, I shall narrate the heinous deeds of Karnataka.
He was haughty on account of his might and valour which could
not be endured by Devas and Danavas. His activities were atro
cious; his conduct was bad. He had strong arms and big curved
teeth. He conquered all the worlds. He could move about in all
the three worlds.
10. The great Asura used to go wherever Devas and sages
were present. О king, he used to create trouble by trick or by
force.
11. Vedic study had been discontinued in the world because
people were afraid of him. Neither Brahmanas nor Devas per
formed Sandhya Prayer.
12-15. No sacrifice and no worship of gods could be performed
in the different countries, villages and cities. The Asura put up
112 Skanda Parana
difficulties and obstacles in every holy spot. But he was unable

to enter Dharmaranya. Due to the fear of Sakti and $rimata, the
Danava was bewildered and helpless. He used to ponder, ‘By wha*
means, can I enter that spot? How can I create difficulties and
obstacles for the noble-souled Brahmanas, those who regularly
study the Vedas and carry out the rites of sacrifice?’
16-18. On hearing the sound of Vedic recitation even from a
distance, that Danava experienced great pain, О king, like an
elephant smitten with thunderbolt. He heaved forth sighs of fury
and gnashed his teeth together. Biting his lips, he pressed and
wrung the hands together. He used to move about like a mad man
here and there, like a man afflicted with the combined derange
ment of the three humours.
19. In the same manner, the Danava of ferocious nature wandered
about near Dharmaranya; even from a distance, he burned within
himself with great terror.
20-23. At the time of the marriage celebrations of Brahmanas
he used to assume the form of a Brahmana and (pretended) to lead
an excellent life of a householder. Then the unassailable wicked
fellow, the lowliest of Asuras, flew up from the earth well into
the sky. The sinner that he was, he exhibited the nature of his race
and out of hatred he used to enjoy (with the womenfolk).
Thus on many occasions he had abducted couples from Dharmaranya
and committed sinful atrocities unbearable even to Devas. In that
excellent city, he thus perpetrated heinous crimes. He always created
all sorts of obstacles to couples on the earth.
24. All the dejected Brahmanas fled to all the ten directions.
All the Brahmanas abandoned that charming place and went away.
25. The Brahmanas went wherever there was any holy place.
(Hence) О excellent king, that time, that city became bereft of all
inhabitants.
26. Neither the study of the Vedas nor the performance of
Yajfias (could be had there). Afflicted with the fear of Karnataka,
no man dared to stay there.
27. Then, О king, all the Brahmanas and the reputed mer
chants assembled in one place for holding relevant discussion and
mutual counsel.
28. The excellent Brahmanas discussed the means of killing
Karnata. While they were holding counsel together, an unembodied
voice was heard suddenly.
Ill.ii. 18.29-43 113
29. “Propitiate $rimata, the destroyer of all miseries, the dispeller

of all types of harassment and the exterminator of all Daityas.”
30-35. On hearing it, all the Brahmanas had their eyes full of
joy. Taking excellent oblations and offerings they approached $rimata.
The Brahmanas took with them Bali which consisted of honey,
milk, curd, ghee, sugar, incense, light with five wicks, sandalpaste,
flowers and various kinds of fruits. There were different kinds of
grains. О king, cooked rice, pies soaked in ghee, gruel, Vatakas
(baked or fried pie), milk pudding mixed with ghee, Sohalikas,
DTpikas, juicy Vatakas smeared with mustard and having nine
holes and Mandakas (flat thin cakes) resembling lunar disc were
prepared. They bathed the goddess with Pancamrta and scented
water. They propitiated her with incense, lights and Naivedyas
(food-offering).
36. $rimata if propitiated by Nirajanas (lights waved and
displayed), flowers, lamps-and sandalpaste with camphor, О king,
destroys all types of troubles.
37. Assuming three forms, viz. $rimata, Jaganmata and Вrahml,
the goddess grants boons and protects the three worlds. She is of
gentle features.
38-39. О virtuous one, the goddess protects Satyamandira in
the form of Trayi (the three Vedas). Those excellent Brahmanas
who had assembled there, had controlled their sense-organs and
won over their own souls. The divine mother was adored by all
of them and propitiated with sandalpaste etc. Mentally, verbally
and physically they began the eulogy of the goddess. With full
concentration of mind, they stood in front of BrahmaputrT.
The Brahmanas said:

40. Obeisance unto you, О BrahmaputrT. Obeisance unto you,
О BrahmacarinT (‘celibate one’). Obeisance to you, О mother of
the worlds. Obeisance to you, the all-pervasive one, forever.
41. You are hunger, sleep, thirst etc. and you are anger, lethargy
etc. You are peace; you are Rati (the spouse of Kama); you are
Jaya and Vijaya.
42. О goddess of Suras, you are resorted to by Brahma, Visnu,
Mahe£a and others. You are Savitri, Sri and Uma; you have the
status of Mata (‘mother’).
43. Brahma, Visnu and Sure£ana are well established through
your support. О mother of the worlds, obeisance to you, О goddess
114 Skanda Purana
in the form of Dhrti (fortitude) and Pusti (nutrition).

44. You are in the form of Rati, Krodha (anger), Mahamaya,
Chaya and Jyotih. You are the cause of creation, sustenance and
annihilation (of the universe). You always provide the means to
(a desirable) result.
45. You are the five elements, viz. Earth, Fire, Wind, Water
and Ether. Obeisance to you, О Great Vidya, О sinless one, in the
form of great knowledge.
46. You are HrTmkarT. You have the form of the gods. О
goddess of great lustre. You are HrTmkarT. You are the beginning,
middle and end. Save us from the great danger.
47. The highly sinful, wicked-souled Daitya harasses us. You
are our family deity. You are the sole protection unto us.
48. Save, save, О great goddess. Protect, protect, О great goddess.
Slay, slay the wicked Danava, the cause of obstruction to Brahmanas.
49. On being eulogized thus by the Brahmanas, Goddess

Mahamaya appeared in front of them. She had been urged to slay
Karnata and accord welfare to the Brahmanas. She manifested
« a •
herself and said, “Ask for a boon.”
SrTmata said:
50-52. О Brahmanas, by whom have you been frightened? By
whom have you been harassed? Enraged by him, I shall despatch
him to the abode of Yama. Know that he by whom you have been
oppressed, is short of life. To you, Brahmanas, I shall give what
ever you desire. It behoves you to speak out. Urged by your de
votion, I shall undoubtedly carry out everything.
The Brahmanas said:

53-54. The arrogant Danava named Karnata of excessively terrifying
features, causes everyday nuisance and hindrance to the inhabit
ants of Satyamandira. He hates Brahmanas of truthful conduct,
eager in the study of the Vedas. He hates them and is spiteful,
О highly intelligent one. A hater of the Vedas, he is highly des
picable and wicked. О highly splendoured goddess, slay him.
Vyasa said:
55. After fully pondering over the means of killing him (the
IILii. 18.56-69 115
demon) and protecting the devotees, the goddess (their family

deity) laughingly said, “So it will be” (I shall kill him).
56. Then, О excellent king, $rimata got extremely infuriated.
In wrath she knitted her eyebrows with the eyes turning red.
57. Overcome with rage, she was emitting flames of fire from
her mouth, eyes, nostrils and ears, О Bharata.
58. Matangl who could assume any form as desired by her
became manifest out of that brilliant fiery splendour. She was
black in colour and hideous in face. She shone with that fiery face
terrible to look at.
59. She wore red garlands and garments. Her eyes rolled and
roved due to intoxication. Then $rimata resorted to the vicinity
of a Nyagrodha (holy fig tree).
60. The resplendent divine mother had eighteen arms. The
goddess wielded a bow and arrows and held a sword and a shield.
61. She held a battle-axe, knife, trident, drinking bowl, club,
serpent, iron bar, Pinaka bow and noose.
62-63a. She held a rosary of beads, О king, as well as a pitcher
of liquor, $akti (spear), fierce mallet, scissors and skull. She held
BadarT (? cotton shrub) full of thorns.
63b-64. There ensued a tumultuous, horripilating fight between
Matangl and Demon Karnata, О excellent king.
Yudhisthira said:
• •
65. О worthy one, О virtuous one conversant with piety, how

did the battle occur and how did it conclude? Who won? Mention
that to me.
Vyasa said:
66. Listen, О king of kings, I shall relate to you immediately
everything that happened in the battle with the Daitya formerly,
exactly as it occurred.
67-69. At the beginning of the month of Caitra, О excellent
king, the Brahmanas and merchants who had lost their womenfolk
assembled in Dharmaranya and celebrated the marriage of GaurT
(Goddess or a virgin of eight years). All those Brahmanas had
fulfilled their vows. Realizing that their own abode, the great
pilgrimage centre, was excellent and splendid, those excellent
Brahmanas assembled there ready to celebrate the marriage. О
1 1 6 Skanda Purana
highly intelligent one, in that great festival in Dharmaranya, ten

million virgins had assembled. It is the truth. I am speaking the
truth.
70-73. On the fourth lunar day, in the later half of the night,
they settled the fire brought from within. A seat was offered to
Brahma (the priest presiding over the sacrifice) and they
circumambulated the fire. The Sthalipaka (a special rite performed
by a householder) rite was performed and splendid Vedis (altars)
four cubits in length were made. The Kalalas (the sacred pitchers)
and Nagapa£a (noose of Varuna) were made ready. Then the Brahmanas
began to recite the excellent Vedic Mantras as the moving couples
were seated suitably. Along with Brahma priest, all those Brahmanas
in great delight chanted the Vedic Mantras in a high pitch.
74-76. With that loud sound, the entire firmament was filled.
On hearing the sound of the Vedic chant uttered by the Brahmanas,
the terrible Danava got up suddenly from his seat. He became
devoid of sense, along with his army. All the servants rushed
towards him. He spoke to (them) as well as to the others: “Let
this be heard and trace wherefrom has this voice of Brahmanas
come up.” On hearing his words the Daityas hurried immediately.
77. Agitated and bewildered in their minds, all of them ran
here and there. Some of them went to Dharmaranya. The Brahmanas
were seen there.
78. The Brahmanas were seen reciting the Vedas at the time
of the marriage, О king. They reported everything to the wicked-
souled Karnata.
• •
79-81. On hearing it, the Brahmana-hater’s eyes became cop

per-like red and he became furious. О illustrious king, he rushed
to the place where the couples were present. Resorting to the
firmament, that demon made use of the Maya (deception) of Daityas
and abducted the couples bedecked in all ornaments. Thereupon
all the Brahmanas congregated together and made the hue and cry
of “Bumba” supplicating the goddess of the universe and cried,
“Save (us), save (us).”
82. On hearing it, MataftgT, the mother of the universe, the
goddess of the worlds, took up her excellent trident (and rushed
in) roaring like a lion.
83-83. Then a battle began between the goddess and Karnata
even as the sages, Brahmanas and merchants stood watching. The
fight was tumultuous, raising the hairs (on their ends). With her
III.ii.18.86-103 117
weapons and missiles, MataAgI cut and wounded the enemy in
toxicated with arrogance. The Daitya too pierced the chest of the
goddess with an arrow. He too was wounded with the trident and
he became dejected in spirits and mentally depressed.
86. The Asura struck the goddess with his fists, but immedi
ately he was bound by Nagapa£a (serpentine noose) by the god
dess.
87. Garuda missile was used by the Daitya and Narayana missile
was fitted in by her, causing the discharge of the arrow.
88-89. Thus they came into mutual clash in the fighting, aiming
at victory. Then the leading Daitya took up an iron bludgeon and
ferociously struck at MataAgI. He professed to be a slayer of
enemies. The infuriated goddess smashed the Danava to smithereens
with the fists.
90-91. At the fist blow, the Danava fainted and fell. Then he
suddenly got up and took up the $akti in his hand. He hurled the
&ataghnl (‘hundred-killer’) weapon at her. The splendid-faced goddess
MataAgI cut down the &akti.
92-94. Adamantine in nature, that lady of excellent eyebrows,
laughed loudly (and split) the $ataghnl. Thus, hitting and torment
ing each other with each other's arms (the two fought on). Then
struck by the trident in the heart, the demon fell down. Regaining
consciousness and getting revived from the swoon the Daitya made
use of demoniac Maya. The great Asura became invisible even as
everyone watched him. Then the goddess with red eyes drank the
beverage and laughed.
95-98. While he had gone somewhere in the three worlds consisting
of mobile and immobile beings, the goddess says, “Where will you
go? Now, О highly wicked Karnataka, come back quickly. Let us
fight.” Then a terrible battle ensued frightening everyone. For
slaying him the mighty goddess drank liquor. The infuriated MataAgI
squeezed the Danava into her mouth. The terrific demon thereafter
came out through her nostrils.
99. That Daitya Karnataka became intoxicated and fought
again. Thereupon Goddess MataAgI too became intoxicated with
liquor.
100-103. Hurting with her teeth and masticating him again and
again she stuffed the Asura who was practically dead into her
stomach along with bones, marrow, fat, flesh, nails and hairs. She
closed her mouth with a hand and the nose with another hand.
118 Skanda Purana
Thereupon the extremely powerful Daitya came out through the

auditory cavity. At that, his name was fixed by the great goddess.
(Thus) he who came out of the ear-cavity was known to the wise
men as Karnata1. The Daitya, arrogant due to his prowess, came
to fight once again.
104-107. Wielding his weapon, the Asura roared and stood ready
for battle. On seeing the unbearable Daitya, MatangT pondered
over the means of killing him, О descendant of Bharata. While
she pondered over it her intoxication increased. Karnata assumed
a magical form of a fair-complexioned young man (resembling)
Kamadeva (the Flower-arrowed One) aged sixteen and lotus-eyed.
He approached the goddess and said, “O splendid lady, woo me.”
Srimata said:
108-113. О king of Daityas, well said, certainly. In all the three
worlds there is no one else like you. A vow has been taken by
me before. Have you heard it, О excellent Asura? My younger
sister §yama is eager to marry. О Daitya, she has been appointed
(here) for protecting the Brahmanas. The only thing is that she is
dark in complexion. But she is beneficial to all the worlds. ‘No
one will woo (a dark-complexioned) girl’, thinking thus and say
ing so, she has been placed there (by our father). Say quickly. On
hearing your reply, I shall do something good for you. О leading
Daitya, my sister $yamala is not yet married. She has been re
served for you, О heroic one. Marry her at the outset. О great
warrior, our father will give that splendid girl to you. Go. Let
£yamala, the angry one, be wooed.”
114. Then the infuriated Karnataka seized the powerful Sakti.
The wicked one rushed forth desirous of slaying $yamala.
1IS. Seeing the Asura come (apparently) for marriage, £yamala
of very generous mind, came to know the intention of that wicked-
minded one.
116. Thereafter, О king, a great fight ensued between $yamala
and the great Asura for three months. A great confusion was
created all over the earth.
117. О king, in that great battle in Dharmaranya, the demon
named Karnata was smitten down at midday on the third lunar day,
in the dark half of the month of Magha.
1. This explains why the demon was called Karnata.

Ill.ii. 18.118-133 119
118. Karnata fell down where he was smitten by the goddess.

His excellent head resembling the peak of a mountain, fell down.
119. The entire earth along with the seas and continents quaked.
Then the delighted Brahmanas shouted, “Victory to Mother.”
120-121. The leading Gandharvas sang. The celestial damsels
danced. They had great festivities with auspicious songs and dances.
Milk puddings, Vatakas and sweets were offered as Naivedyas. In
that excellent spot Moteraka, they eulogized with splendid words.
122. When worshipped, $rimati (? Srlmata) grants sons, hap
piness and wealth. At the advent of a great festival, the worship
of MatangT is beneficial.
123. Those who worship her after installing her for the acqui
sition of wealth, sons etc., shall attain happiness, fame, longevity,
renown and merit.
124. Ailments are removed. The Sun and other Planets become
auspicious. Evil spirits, vampires, £akinls, Jambhas etc. do not
cause any trouble.
123. So also no ghosts etc. afflict. Thereupon the delighted
Brahmanas began to eulogize.
126. They eulogized $r!mata, $akti and MatahgT as well as the
great Goddess $yamala with great delight.
The Brahmanas said:

9
127. О mother, thus you be our protectress in this Sthana (spot)

for the benefit of couples, so that the Brahmanas do not become
afflicted.
Matahgi said:
128. О illustrious Brahmanas, I am pleased with these hymns
of yours. Choose as boon whatever you have desired in mind.
The Brahmanas said:

9
129. О goddess, we shall give oblations of whatever you may

think of. Stay on here for the protection of our couples.
The goddess said:

130-133. Let all the Brahmanas be healthy. There shall be no
affliction. When I am present presiding over everything, none of
120 Skanda Parana
these shall afflict you: the irrepressible Daityas, Raksasas, Sakinls,

evil spirits, ghosts, Jambhas etc., evil Planets, SakinT and other
malignant beings, serpents, tigers etc.
When the marriage celebration is about to take place, there
should be great festivities. For the benefit of the couples, the
devotee should always worship me. Undoubtedly I shall remove
all his troubles.
134. He shall not have mental anguish, physical ailments and
pain or bewilderment. He obtains great happiness, so also fame,
merit and perpetual wealth. He will not meet with premature death.
He will have no gastric trouble or biliousness.
The Brahmanas said:

135. What is the procedure for worship? Of what sort shall the
Naivedya be? What shall be the nature of the incense, О mother?
How should one proceed with your worship?
Sridevi said:1
136. Let my words be heard, О Brahmanas. On a gold plate,
the devotee shall engrave the goddess. If she is worshipped, the
couples shall enjoy long life.
137. Or the figure can be engraved on a silver plate or a brass
plate. The goddess has eighteen arms. She is smeared with sandalpaste.
138-140. The goddess of the worlds (Bhuvane€vari) has these
eighteen weapons (in hands): a winnowing-basket with arrows, a
dog, an excellent lotus, Kartari (scissors), a quiver and bow, a
shield, a noose, a mallet, a cymbal, an iron javelin, a conch-shell,
a discus, an excellent mace, a splendid iron bar, a Khatvanga,
Вadari and a charming goad.
141-143. The devotee shall draw (engttfvfc) the figure of the
goddess with ear-rings and bedecked in armlets and anklets. Bracelets
and pearls and lotuses adorn her. There is also the garland of heads
(skulls). The letters of the alphabet should surrounded her. She
wears a ring too. After drawing the figure of Bhuvdnelvari bril
liant with different ornaments, well-known as Matangi for the
purpose of installation, О Brahmanas, the devoteO should Worship
her with delighting (fragrant) sandalpaste and flowers.
1. Procedure of £ndevT (SrimatS) worship (vv 136-155).

Ill.ii. 18.144-158 121
144. The intelligent devotee should worship MatangT with

Yaksakardama (mixture of saffron, musk etc.). A lamp filled with
ghee and containing seven wicks should be lighted.
145. Fumigation should be conducted with fragrant Guggalu
(aromatic resin) smeared with ghee. The couple should offer Argha
with excellent coconut.
146-147. They should perform four circumambulations. The
couple should cover themselves with a silken cloth and go ahead.
After sprinkling water over MatangT the excellent MadhvTka (honey
that intoxicates) should be taken. The intelligent devotee should
worship MatangT with vocal and instrumental music.
148. He shall also worship SuvasinTs (married woman with husband
alive and enjoying Saubhagya) thinking that they are bom of MatangT.
For the quelling of all troubles, the couples shall perform dance
too.
149-153. The Naivedya (food-offering) should be splendid and
of eighteen types consisting of different kinds of cooked rice.
They shall be Vataka, excellent Apupikas, milk with sugar, ex
cellent Ballakara, Yupa, Ksiptakulmasaka (gruel), Sohalika, Bhinnavata,
Lapsika, Padmaciirnaka, Saiveya without impurity, Parpatas, Salakas
etc. The Purana shall be made with Masa (? blackgram) (or Mariisa—
meat) in an excellent and charming manner. The couple should
prepare Rajamasa in profuse quantities. They shall make Phenikas
and Ropikas of charming nature. These eighteen foodstuffs should
be with ghee and sugar as well as vegetable dishes.
154. They should keep awake at night and should worship a
SuvasinT. The couple should see the reflection of their faces in
ghee.
155. This should be done mutually for the sake of quelling
Utpatas (phenomena foreboding calamities). Thus the splendid
adoration of MatangT has been described by me.
156-157. She creates obstacles for a foolish one who does not
worship. He will have to witness death of the couple, destruction
of wealth, great fear, pain, sickness and incidents of arson. For
this reason, О Brahmanas, an intelligent devotee should worship
MatangT.
158. In the administration of all the Brahmanas and merchants,
the great goddess makes everything free from obstacles for the
couples.
122 Skanda Puranaл
159-163. When they assented saying “So be it”, she spoke once
again: “Let this be heard, О Brahmanas. The festivals of marriage
etc. should be performed in accordance with my instruction. When
the time for the celebration of the marriage arrives, the following
should be followed for the happiness of the couples, and absence
of obstacles, along with the servants. Collyrium should be applied
to the eyes of all the relatives. A 77/afca-mark should be made in
the middle of the eyebrows. It shall be crescent-shaped. О Brahmanas,
a charming dot also shall be put. If it is done thus, О Brahmanas,
there shall be peace, not otherwise. This Tilaka of crescent shape
is conducive to the increase of sons; it removes all obstacles and
is destructive of all uneasiness and ailments.”
Vyasa said:
164-167. Thereupon, with the grace of Goddess MatangT at
Satyamandira in Dharmaranya, all the subjects became calm and
peaceful, О king. The Brahmanas worshipped the daughter of Brahma
with delighted heart. It was decided that the worship of MatangT
should be continued every year by means of foodstuffs and feeding
on the third lunar day in the dark half of Magha.
The demon Karnata was reborn on the earth in the form of
• ■
Yaksman (consumptive disease). Because of fear he left that spot

and went southwards. While going, the Daitya in the form of
Yaksman spoke:
168-174. “Let this be heard, all ye Brahmanas, the inhabitants
of Dharmaranya and all merchants. Let my instruction be carried
out. In the month of Magha, for my propitiation and for absence
of hindrance on the earth forever, men should perform this rite
with three-leaved grain and Mulaka (radish in particular) or with
gingelly oil with due observance of vows. For the perpetual pro
pitiation of Yaksma, he takes only one meal (a day).
This excellent Vrata (rite) of Yaksman should be practised every
year by everyone, a child, a youth or an old man.
All the menfolk in every household should be called (to observe
the vow). They shall always adhere to the vow of a single meal.
For the sake of the son, the mother performs the excellent Vrata.
The father or brother on whose behalf the Vrata is observed need
not have any fear anywhere—no sickness, no bondage. A woman
can perform the rite on behalf of the husband. If she is unable the
IILii. 18.175— IILii. 19.4 123
other one (i.e. the husband) should perform it.'*

175. Instructing thus on the eve of his leaving Satyamandira,
he proceeded towards the South on the excellent shore of the
ocean.
176. Karnata took up a huge body and established an excellent
state with his own name.1
177-179. In that state all the objects, wealth and grain were
available in plenty. He hovered round that Karnata state for a long
time.
О excellent one among men, if people listen to the meritorious
story of Dharmaranya repeatedly and the greatness of Srimata,
nothing untoward or adverse happens in their family. One who has
no son obtains sons; one deficient in riches gets wealth, longevity,
health and prosperity with the grace of Srimata.
CHAPTER NINETEEN
The Greatness of Indresvara and Jayantesvara
Vyasa said:
1. After taking the holy bath in Indrasaras and having visited
Indresvara, Siva, one is rid of the sin incurred in the course of
seven births. There is no doubt about it.
Yudhisthira said:
• •
2. By whom was that holy shrine, the most excellent of all

excellent things, created at the outset? Please describe this cor
rectly, О excellent Brahmana, О honoured one.
Vyasa said:
3. О great king, a very difficult penance was performed by
Indra himself for a hundred years in the northern part of the
village.
4. О descendant of Bharata, it was an extremely terrible
penance (performed) with Siva in view. With the hands lifted up
1. A fictitious derivation of the name of Karnataka State.

124 Skanda Purana
and standing on a single toe, the highly resplendent (Indra) faced

the Sun.
5. He was engaged in propitiating Siva with concentration
and great self-control in order to dispel the sin that had been
incurred on account of the slaughter of Vrtra.
6-8. Sambhu, the moon-crested lord, propitiated with the pen
ance, came there. His whole body was smeared with sacred ash.
His hair was matted. He had the emblem of the bull. The three
eyed, ten-armed, five-faced lord had Khatvanga (staff with a skull
at the top) in his hand. He was seated on the bull. He held Ganga
in his matted hair. He was surrounded by ghosts and spirits. The
most excellent one among the gods was highly pleased. The
compassionate lord was ready to grant the boon with a delighted
mind. He said to Devendra thus:
Нага said:
9. О lord, I shall grant you what you request for.
Indra said:
10-11. О lord, the sin of Brahmana-slaughter torments me
continuously. О most excellent one among Suras, it is the sin
incurred by killing the demon Vrtra. О Mahegvara, the ocean of
sympathy, О lord of Devas, if you are pleased remove this sin that
gives a great pain to me.
Нага said:
12-13. Brahmana-slaughter does not afflict anyone in Dharmaranya,
О lord of Suras. At my behest, О Devendra, and at the behest of
Brahma and Visnu, the sin incurred due to the slaughter of cows,
Brahmanas, boys, as well as women does not afflict anyone (there).
О Jisnu (the victorious), at the behest of Yama no slaughter (i.e.,
sin due to it) stays here. Hence, О great king, come in and perform
the ritualistic bath (at Dharmaranya).
Indra said:
14-IS. If you are pleased with me, О great lord, the ocean of
sympathy, О Samkara, be installed here with my name.
Saying “So be it" the great lord, Нага who was highly pleased.
III.ii.19.16-30 125
showed there itself his Linga that was destructive of sins.

16. Those who know the events of the three times (past, present
and future) know that Srlkantha is staying there. With his own
Yogic power it (the Linga) was evolved by &ambhu from the back
of a tortoise (shell).
17. In the presence of the king of Devas who was afraid of
the sin of Vrtra’s slaughter, the deity with the name of Indre£vara
stayed there in Dharmaranya, О king.
18-22. The lord is present there with a desire for the welfare
of all the worlds and for the purification of all sins.
If a man worships with devotion the deity Indre^vara with flowers,
incense etc., О great king, he gets rid of all sins.
On the eighth and fourteenth day of the lunar month, particu
larly in the month of Magha, he should worship the lord for the
purification of all sins. He (the worshipper) is honoured in the
region of Siva.
A person who performs the rite of letting off a dark-coloured
bull in the name of Siva in front of Indre£vara, shall uplift hundred
and one members of his family and seven Gotras. He who per
forms the Rudrajapa rite with all its ancillaries on the fourteenth
day, shall become purified of all sins and attain the highest region.
23-24. If a devotee makes an eye of gold with a gem in the
middle and gifts it to Brahmanas at the excellent IndratTrtha, he
will never be blind for sixty births. Their eyes will always be free
from impurity. By taking holy bath in front of the deity, all great
diseases are removed (cured).
25-28. If the deity is worshipped with single-mindedness, the
devotee is rid of all ailments.
If a man takes the holy dip in the Kunda and offers libation
to the Manes, О king, the Pitrs and Pitamahas (fathers, grandfa
thers i.e. Manes) become pleased with him always.
Those persons (embodied ones) who are afflicted with great
diseases such as leprosy etc., become clean and pure, merely by
the holy bath therein. They become endowed with divine bodies.
Men overwhelmed with fever and other difficulties should take
the holy dip for their own benefit. By the mere bath, they become
pure and endowed with divine bodies.
After taking the bath the person should worship the lord. He
is rid of all suffering of fever.
29-30. There is no doubt that (periodic) fever that afflicts daily,
126 Skanda Purina
after every two days, after every three days and four days or
typhoid of fourteen days or a month’s duration is cured (destroyed)
.with the grace of Indrelvara. О king, it is true, (really) true, that
he certainly becomes free from fever.
31. A barren woman, an ill-fated woman, a woman with one
child, a woman whose progeny is dead in the womb, an evil-
minded one whose dear child is dead, should take bath in the
Kunda in front of Siva and worship with single-minded devotion.
She becomes pure merely by the ablution.
32. After granting many boons like these the Lord with the
Pinaka bow went to his own city attended by Suras and Asuras,
О son of Kuntl.
33. Then Indra of great brilliance went to his city. There
itself, an excellent Liiiga was installed by Jayanta (Indra’s son)
too.
34-38. Being eulogized in that Liftga always, Нага was pleased
with Jayanta. О mighty-armed one, the lord of Suras leaves his
own region and comes here for worshipping three times a day in
the company of his son.
Thus I have narrated everything that bestows all types of hap
piness. The worship of Jayantela yields the same benefit as the
worship of Indrelvara, О great king. It is true, true, undoubtedly.
After taking bath in the Kunda, О-great king, and worshipping
with concentrated mind, a devotee becomes purified of all sins.
He is honoured in the region of Indra. Thanks to the grace of
Jay an tela, a man who devoutly listens to this becomes rid of all
sins and he gets everything he desires.
CHAPTER TWENTY
Description of Dhard Ksetra
Vyasa said:
1. Henceforth I shall describe a holy shrine of Siva than
which there is nothing more excellent. It is at this place that Lord
Sankara took another birth.
2. SaAkara, the three-eyed lord of the chiefs of Devas, was
III.ii.20.3-12 127
pinned down by the Daughter of the Mountain (i.e. Parvatl), О

blessed one, and thrown down on the earth.
3. Outwitted and stupefied, he could not distinguish between
night and day. The Three-eyed Lord became insentient, neither a
man, nor a woman nor a neuter (eunuch).
4. At that time, when he was pinned down, it became as if
it was the end of the Kalpa. It was all of a sudden that the transfixation
was done by Parvatl.
Yudhisthira asked:
m •
5-6. The words uttered by you (just now) are extraordinarily

surprising. How is it that he who is the chief among all Devas and
Yogins, was pinned down by Parvatl? How can 6iva be devoid of
activity? Let the reason thereof be narrated. It produces great
curiosity in me.
Vyasa replied:
7-8. О king! A mass of Mantras (Magic spells) was revealed
by Sankara to Parvatl. They belonged to the subsidiary branches
(Upavedas) of Atharva Veda. The six varieties (classes) of these
Mantras are well-known as follows: SakinT, DakinT, KakinT, HakinT,
EkinI and LakinT.
9-10. (Defective Text) After picking out the Bljas (certain syl
lables called *Seeds* of the Mantras) from them, a garland was
wreathed. It was divulged by Saihbhu to Parvatl, О excellent king.
If the Mantroddhara (‘drawing out (?) of the Mantra') is made
with them (those ‘seeds’), it shall be eightfold. О sinless one, that
SakinT is a highly wicked woman. She must be won over.
Parvatl said:
11. Six varieties (of the powers of Mantras) have been re
vealed by you, О Lord. These Saktis (powers) of six varieties with
Yogic garlands are unapproachable (beyond comprehension), О
Lord. What is mentioned as sixfold is mysterious and secret. Narrate
it to me clearly.
Sri Ma hade va said:

j12
12. О great goddess! It cannot be probed by (and divulged to)

128 Skanda Purana
Dev as, Asuras and human beings.
Parvati said:
13-15. Obeisance to you, the omniformed (Lord). Bow to you,
О bull-emblemed one. Hail to you, the Lord of sages with matted
hair! Salute to you, О blue-throated one. Obeisance to you, О
ocean of mercy. Bow to you of the foim of Kala (Time or Death).
With these many tender words, the Daughter of the Mountain

(Parvati) propitiated that ocean of mercy. She prostrated before
him like a staff. She caught hold of his pair of feet.
The merciful Lord spoke to her:
16. “Why do you eulogize, О fair lady? Ask for what is desired
in the mind by you.”
Parvati said:
17. If I am your (real) beloved, narrate to me in detail, leav
ing no scope for doubt, the procedure of the withdrawal (of the
Mantra) along with the Dhyana (mental representation of the deity
of the Mantra).
Sri Rudra said:

18. О goddess! The result of the combination (of the mantra-
bljas) should not be divulged by you. I shall tell the whole truth
including the Mantra-Kuta and the like (the esoteric aspect of the
occult spell).
19. Of all the Kutas, О excellent-faced one, Maya is the seed. The
middle letter (syllable) of all is brightened by Bindu (dot) and Nada
(sound) etc.
20-23*. The Blja of Vahni (Fire) is accompanied by (the seed
of) Vata (Wind) and the Blja of Kurma (tortoise).-The Blja with
the Sun as source, is born of the Sakti Blja. This Kufa is the first
Blja and the second one is considered to be that of Vibhu (the
lord). The third one, the Blja of Fire is conjoined with Bindu (dot)
(Anusvara) and Indu (moon). The fourth is joined with $e§a (the
Serpent king or the remaining part). So also the BrahmabTja and
the sage. The fifth one is Kalablja (the seed of time). The sixth
* These are esoteric terms of TantrafSstra.

III.ii.20.24-37 129
is Parthivabijaka (the seed of the earth). In the seventh and the

eighth, the exterior is accompanied by Nrsiihha. In the ninth and
the tenth is the second and first Astakutaka (eight knotty esoteric
points).
24. О lady of excellent conduct! In Rudraksa their BTja is the
reverse. In the fourteenth one the purpose of the Caturthi (dative
case) is joined to the BTja of Prthvi (earth).
25-27. (Defective Text) Some of the remaining mystic syllables
have been preserved, О daughter of Menaka (Mena).
О king, when that wife of Siva fell down on the earth, she was
consoled by Rama (?). The destroyer of the three Puras (Siva) said
laughingly, “O fair lady, since you have borne difficulties, you
will have the power of killing, deluding, controlling, attracting
and agitating. Whatever is desired will be achieved."
28. On hearing this, the goddess with a mischievous heart,
smiled brightly. The remaining intricate, knotty things, the VIra
ones, were told to her by Sambhu.
29. The Ocean of Sympathy said, “Win them over in accor
dance with the procedure." From Kailasa Нага went quickly to
Dharmaranya.
30-36. On coming to know, the goddess went to the place where
the Bull-bannered One was. Presently he fell on the earth in
Dharmaranya, О excellent king, (so also fell) the matted hair, the
moon, the serpents, the bull, the trident and other weapons, the
garland of skulls, the loin cloth and the skull of Brahma. The
attendants, the spirits and the ghosts went everywhere in all the
ten directions. Lord Mahe£vara realized that he had lost consciousness.
The Ganas (attendants), Kutas and others were born of sweat.
Having produced five Kutas from it, you gave it to &iilin (Trident-
bearing Lord)(?).
О great king, those Sadhakas (aspirants) were engaged in Japa
and Нота. Having ghosts for seats all of them were stationed
above Kalakuta (?). They discussed mutually as to how the Pinaka-
bearing One could be released. Thereupon, GaurT was overwhelmed
with troubles and very much agitated due to the fear of fire. Siva
was honoured by them. GaurT became ashamed and stood with
face downwards. Staying there, she performed a penance carrying
out the order of Sankara.
37. With face turned down, she inhaled smoke in performing
130 Skanda Purana
the penance called Pancagni ('five fires*, with four in the four
positions around and the sun above). The Bull-emblemed Lord
was eulogized by the Kuta syllables and he was pleased with them.
38. О king, this is the Dharaksetra (shrine of the Earth). It
destroys sins and yields all desired objectives. In this spot there
shines the splendid (lake) Devamajjanaka ('Divine Ablution’).
39. A person gets rid of all sins, О king, on drinking the water
and taking bath there on the fourteenth day in the dark half of the
month of A£vina (Sept.-October).
40-42. If the devotee undertakes fast in accordance with the
injunctions and worships the Lord of Devas, none of these ma
lignant spirits affects adversely: $akinT, DakinT, Vetalas (vam
pires), Pitrs, Planets, Meteors etc. О excellent-faced lady, this is
verily the truth, the truth.
By performing the rite of Rudrajapa with all ancillaries there,
the devotee gets rid of all sins.
О king, it is the truth, the truth that the three types of ailments
perish. All these things have been narrated by me. Listen to
Devamajjanaka.
43-44. A man who narrates and a man who listens, obtain that
benefit which accrues by performing thousands of horse-sacrifices
with plenty of monetary gifts.
One without a son begets sons; the poor obtains wealth. There
is no doubt about this that he obtains long life, health and pros
perity.
45-47. By remembering and glorifying (the deity), О king, all
the three types of sins arising from mental, verbal and physical
activities, perish.
He who listens to its greatness, О dear one, shall become endowed
with all happiness. It is conducive to wealth, fame and longevity.
It grants happiness and progeny.
By listening to it, О king, all that merit is acquired that comes
from visiting all holy spots, making all types of gifts and perform
ing all sorts of sacrifices.
III.ii.21.1-16 131
CHAPTER TWENTYONE
Gotras, Pravaras etc. of the Residents of Dharmdrany a*
Vyasa said:
I- 4. О king, the Kuladevatas (family deities) were produced by
her (ParvatT) from her body. They are: (1) BhattarikT, (2) Chatra,
(3) Ovika, (4) Jnanaja, (5) BhadrakalT, (6) MaheST, (7) Simhori,
(8) Dhanamardanl, (9) Gatra, (10) Santa, (11) SesadevT, (12) VarahT,
(13) BhadrayoginT, (14) YogeSvari, (15) Mohalajja, (16) Kule£T,
(17) Sakulacita, (18) TaranT, (19) Kanakananda, (20) Camunda,
(21) SureSvari, (22) Darabhattarika and others. From each of these
hundred-fold auspicious Saktis of variety of forms were born therein.
Henceforth I shall describe the Pravaras (noble ancestors of
saintly conduct) and the Devatas.
5-10. The Pravaras having the same Gotra as Aupamanyava.
That belongs to Gotra (Gatra) DevT. (Those of) Gatra (ninth Devata)
are Vasistha and Bharadvaja.
The Pravaras of Jnanaja (4th Devata mentioned above) of the
same Gotra as Indrapramadakasyapa are Ka£yapa, Avatsara and
Raibhya.
The Pravaras of Darabhadarika (22nd above-mentioned as
Darabhattarika) born of the same Gotra as Mandavya are five in
number: Bhargava, Cyavana, Atri, AvT and Jamadagni.
TaranT (the 18th Devata) is of the same Gotra as Ku£ika.
The Pravaras of Mahabala (6th Devata mentioned as Mahe£T)
are Vi£vamitra, Devaraja and Uddalaka.
GotradevI is of the same Gotra as Saunaka. The Pravaras of
$anta are Bhargava, Anainahotra and Gartsamada.
BhadrayoginT (13th Devata above) is of the same Gotra as Krsnatreya.
The Pravaras of this goddess are Atreya, Arcananasa and &yava£va.
Santa (10th Devata above) is bom of the same Gotra as Gargyayana.
The Pravaras are (five): Bhargava, Cyavana, Aptavan, AvT and
Jamadagni.
I I - 16. The Pravaras of Jnanaja (4th Devata above) (different
*In the text that follows there are many scribal errors. The printed text contains
a note by the first editor pointing this out. Attempt has been made to give as correct
a list as possible.
— Translator
132 Skanda Purana m
from the previous one mentioned in v 5) born of the same Gotra

as Gargyayana are (five): КаЗуара, Avatsara, Sandila, Asita and
Devala.
Santa (10th Devata) is born of the same Gotra as Gangeya. The
Pravaras of DvaravasinI (not mentioned in the above list) are (three):
Gargya-Gargi, Sahkha and Likhita.
The Pravaras of SesadevI (mentioned as ‘$esalaudha' in the
text) born of the same Gotra as Paingya are (three): AAgirasa,
Ambarlsa and Yauvana£va.
The Pravaras of Jnanaja (repetition of the name alone) born of
the same Gotra as Vatsa are (five): Bhargava, Cyavana, Apnuvan,
Aurva and Purodha.* The Pravaras of Sihari (mentioned before the
7th one as SimhorT) are (five): Bhargava, Cyavana, Apnuvan, Aurva
and Purodhas.
17-21. The Pravaras of Slhari (repetition of the name alone)
born of the same Gotra as Syamayana are (five): Bhargava, Cyavana,
Apnuvan, AvT and Jamadagni.
The Pravaras of Chatraja (2nd above, mentioned as Chatra)
bom of the same Gotra as Dharana are (three): Agastya, Darvacyuta**
and Dadhyavahana.
The Pravaras of Camunda (20th Devata above) bom of the same
Gotra as Казуара are (three): Казуара, Avatsara and Naidhruva.
The Pravaras of PaksinT (she is not mentioned above) born of
the same Gotra as Bharadvaja are (three): Angirasa, Barhaspatya
and Bharadvaja.
The Pravaras of BhadrayoginT (mentioned before differently)
born of the same Gotra as Mandavya, Vatsa, Vatsya, Vatsyayana
and Samanyalaugaksa are (three): Ka£yapa, Vasistha and Avatsara.
PaksinT is born of the same Gotra as Kau£Tka.
■ •
The Pravaras of Kau£ika are (three): Vi£vamitra, Atharva and

Bharadvaja.***
1-5. Similarity in Pravaras Palhgya and Bharadvaja.
(Common Pravaras:) Laugaksa, Gargyayana, КаЗуара and Ka£yapa,
Kauîka and Ku£ika; Aupamanyu and Laugaksa. If Vi£vamitra
* The 15th verse is a repetition of the 14th.

** Pravaras are normally 3 or 5 and not 4. Hence Darvacyuta is taken as one
and not Dam and Acyuta.
*** From this line onwards a new numbering from one is begun in the printed
text. I have followed the numbering in the text instead of correcting it as 22, 23 etc.
ni.ii.21.6-11 133
belongs to the lineage in these Pravaras, all of them should be

considered to be of the same Gotra and no marriage can take place
between the two members.
6. One should desist from marrying a girl of the same Pravaras,
same Gotra, one who is Sapinda (kinsman partaking of the funeral
rice-ball offerings) of his mother; one who is suffering from incurable
disease, one who has no hairs growing, one who is married by
another, the daughter of one who has no son and one who is
excessively dark-complexioned.1
7. If in the Pravaras only one sage is common, even then
there is Samanagotratva (birth in the same Gotra) except in the
group of Bhrgu and Angiras.
8. There is no marriage if there is similarity of Pravaras in
five or three sages.2 (If there is similarity of three sages i.e. if
three Pravaras are common, where five sages constitute the Pravaras,
no marriage can take place.) If there is similarity of two sages
where three sages constitute the Pravaras then also there is a ban.
So is the case of Bhrgu and Angiras. In the remaining cases, even
if one sage is common the ban is to be enforced.
Katyayana says:
9. After marrying a virgin of the same Gotra and Pravara and
carnally approaching her, one procreates a Candala and is ex
cluded from Brahmanahood.
Yajhavalkya says:
10-11. If a Вrah man a marries a girl of the same Gotra and
Pravara, he should abandon her and perform the expiatory rite of
Candrayana. After abandoning the wife, one should protect her
like one’s mother.
1. Cf. Disqualification of a marriageable girl (quoted in HD II,it433):

dirgha-kutsitarogarta vyahga samsrsfamaithuna /
dustanyagatabkava ca kanya-dofah prakirtitah //
2. As P.V. Kane Shows (HD IIfi,436-437), some authors on Dharma£3stra pro
hibit marriage between persons of the same Gotra but are silent about common
Pravaras aitd vice versa. But the general current prohibition is about marrying a
sugotra, sapravara or sapinda girl.
134 Skanda Purana
12-13. One shall marry a girl who is not suffering from any
disease, who has a brother, and who is not born in the same Gotra
with the same sage. She should be beyond the fifth remove from
his mother and beyond the seventh remove from his father. Gautama
says that marriage is contracted between two persons of dissimilar
Pravaras. If only one Pravara is different from the mother’s fam
ily, the marriage should not be celebrated. That girl shall be a
sister.
14. If the elder brother remains (unmarried) and the younger
brother marries and begins to perform Agnihotra rites, the younger
brother should be known as Parivettr and the elder brother is
Parivitti.'
IS-17. It is mentioned by КаЗуара that these burn the family
like fire: The daughter of a widow who marries again should be
always avoided. She is the lowliest born. One who has been verbally
given in marriage, one mentally betrothed, one whose marital
sacred string tying is over, one who is offered by touching water
or taken by the hand, one who has gone round the fire and one
who is a child of a widow remarried—all these burn the family
like fires (says КаЗуара).
18. Henceforth, Avatahkas are mentioned.12 They are Gotra,
Patra, Datra, TraSayatra, Ladakatra, Mandaklyatra, Vidalatra, Rahila,
Bhadila, Valua, Poklya, VakTya, Makalya, Lada, Manaveda, KalTya,
Tail, VelTya, Paiiivalandiya, Muda, PTtula, Dhigamagha, BhutapadavadI,
Hophoya, Sevardata, Vapara, Vathara, Sadhaka and Bahudhiya.
19. After marrying the daughter of the maternal uncle as well
as a daughter of the same Gotra as that of his mother, and a girl
of the same Pravara (the man) should forsake her and perform
Candrayana rite.
1. Manu III. 172, Baudhiyana Dh.S. 11.1.30 have strongly condemned such a
marriage.
2. The original editor of this text remarks that the names of these Avafankas are
printed as they were found in his MSS. He requests scholars to rectify wherever
necessary.
III.ii.22.1-15 135
CHAPTER TWENTYTWO
Installation of the Deities
Yudhisthira said:
и a
1. YoginTs, residents of the (holy) spots, have been created

by Brahma, Visnu and Siva. Tell me of what sort are they? Which
deity has been installed in which spot?
Vyasa said:
2. It has been well asked by you, О sinless one. You who
are of a noble family, know everything, О Yudhisthira. I shall tell
everything completely.
3-4. (These deities) richly beautified with different kinds of
ornaments, resplendent with different kinds of gems, wearing different
kinds of garments, equipped with different kinds of weapons, riding
different kinds of vehicles and producing different kinds of notes,
have been created by Brahma, Visnu and l£a for the removal of
the fear of Brahmanas.
5. They have been established in the East, South, North and
West, as well as in the South-East, South-West, North-West and
North-East.
6-8. They are ASapurl, GatraT, ChatraT, Jnanaja, Pippalamba,
Santa, Siddha, Bhattarika, Kadamba, Vikata, Mitha, Suparna, Vasuja,
Matangl, MahadevI, Varahl, Mukute£vari, Bhadra, MahaSakti, Simhara
and Mahabala. These and many others too (are installed). It is
difficult to mention all.
9-12. The goddesses are of different forms. They take different
guises. In the northern side of the holy spot near A£apQrna god
dess, Ananda who gives delight is present in the East. Staying in
the North with joy are the deities of different forms. Propitiated
by the offer of water, these deities grant everything wished for.
In the spot, in the South-West, Santa, the bestower of peace,
is seated on a lion. She has four hands and she grants boons.
Bhattari of great power stands there itself.
13-IS. Eulogized and adored with devotion, she destroys the
fright of the devotees.
The deity Ksemalabha is stationed about twenty-one kilometres
from the.holy spot. She is to be worshipped by smearing her with
136 Skanda Purana
unguents. (As soon as she is thought of she bestows all supernatu

ral powers.)
In the Eastern quarter is the deity that bestows worldly enjoy
ment and salvation when propitiated with the offerings of obla
tions. She is accompanied by her attendants. Her form and conduct
is beyond the power of thought. She destroys all enemies. In the
three junctions of time, she is directly perceptible.
16. About twentyone kilometres in the southern direction from
the holy spot is stationed VindhyavasinT. She is equipped with
weapons. She removes the fright of the devotees. She is endowed
with beauty of form.
17. In the west is Goddess Nimbaja occupying the ground to
that much extent. Of great power, she gives pleasure to the eyes
when seen.
18. In the north of the holy spot occupying the ground extending
to that much is the $akti Bahusuvarnaksa. On being worshipped
she bestows gold.
19. In the north-west comer of the holy spot about three kilometres
away is stationed the great goddess Ksetradhara holding a goat at
times.
20. In the north side of the city, about three kilometres away,
is the deity Karnika engaged in helping all and destroying the
troubles of the (people in) the holy spot.
21. In the south-western side of the holy spot are the god
desses named Jalamatarah ( ‘Mothers of Water’), the chief among
whom is Brahman!. They have assumed different kinds of form.
CHAPTER TWENTYTHREE
Lohasura Devastates Dharmaranya *
Vyasa said:
1-3. Henceforth, I shall narrate what was done by Brahma formerly,
I shall mention everything. Listen with an attentive mind.
Once there was a fight between Devas and Danavas out of
enmity. In that foul war Devas were subjected to terrible mental
pain and anguish. Being agitated they sought refuge in Brahma.
III.Li.23.4-21 137
The (Leader of) Devas said:

4. О Brahma, in what way can I bring about the slaughter
of Daityas. Let the means be shown quickly to me. I shall carry
it out.
Brahma said:
5. Formerly on being pleased with the penance of Yama,
Dharmaranya was created by me, Visnu and Sankara.
6. There is no doubt about this that whatever religious gift
is made there, whatever Yajha or excellent penance is performed
(there) becomes ten million times fruitful.
7. Be it sin or merit, it becomes increased ten million fold.
Hence, О Suras, it has never been attacked by Daityas.
8. On hearing the words of Brahma, all the Devas became

surprised. Under the leadership of Brahma, they came to Dharmaranya
9-10. They began a great Sattra (sacrifice) lasting a thousand
years. Angiras and Markandeya were invited to be the Acaryas
(preceptors). The highly intelligent Atri and Ka£yapa were made
Hotrs (i.e. those who offer the sacrificial offerings into the fire).
Jamadagni and Gautama were requested to be Adhvaryus (i.e. those
who do all work preparatory to sacrifice).
11. Bharadvaja and Vasistha were directed to be Pratyadhvaryus
(i.e. assistants to the Adhvaryus). Narada and Valmlki were made
promptors.
12-13. They respectfully installed Brahma in the seat of Brahma
(Presider over sacrifice). The Suras made an altar having sides
twelve kilometres in length. For the chanting of the Vedic Mantras
from Rk, Yajus, Saman and Atharva Vedas all the Brahmanas
were invited.
14-13. Gananatha and Karttikeya, the sons of &aiiibhu, Indra the
wielder of thunderbolt and Jayanta, the son of Indra—these all
heroic Devas were made the four doorkeepers. Then god Fire was
invoked by means of Raksoghna Mantra ( ‘spell for exterminating
the demons’).
16. Then, О lord of men, the Devas made the offerings of
gingelly seeds mixed with barley and soaked in honey and ghee
along, with a recitation of Vedic Mantras.
17-21. Agharas (sprinkling of clarified butter) and portions of
138 Skanda Purana
Ajya (sacrificial offerings of ghee, milk and other things) were

offered. Then grapes, sugarcane, arccanut, orange, lemon and citron
were offered. Later, coconut and pomegranates were offered in
due course. Honey, clarified butler and milk mixed with sugar and
Krsara (milk, rice, gingelly seeds boiled and a dish prepared) were
offered along with rice and lotuses At the time of the performance
of Yajna, (the Devas) controlled their speech. The blessed ones,
carefully thought over (everything) and performed the Yajna with
due offerings of monetary gifts. After offering the excellent and
auspicious Soma libation, they were extremely delighted.
To the poor, blind and the wretched, cooked rice was given
liberally. Particularly cooked rice was given to the Brahmanas as
much as they desired. Milk pudding with sugar and ghee as well
as vegetable dishes were provided (along with it).
22-24. (The following varieties of dishes and sweets were served:)
Mandakas (flat sweet cakes), baked pies, sweet pies, splendid Vestikas
(a preparation of pumpkin gourd etc.), a thousand sweets like
Phenikas, Ghurghuras etc., splendid cooked rice, lentils, pulses
like Adhakl, green gram, Parpatas, Vatikas etc., varieties of lambatives
consisting of Tryusanas (pepper, ginger etc.), Kulmasas (gruel),
Vellakas (black pepper preparation) and splendid Valakas (coco
nut cookies).
25. There were Karkatikas (cucumbers) mixed with tender ginger
and chillies. There were these types of cooked food and varieties
of greens and vegetables.
26-28. О king, they fed eighteen thousand Brahmanas along
with their sons residing in Dharmaranya. This feeding continued
everyday. The Devas fed the Brahmanas, religious students for a
thousand years (simultaneously) performing Yajhas.
After exterminating the Daityas, О king, they became free from
fear. All the Devas and the groups of Maruts immediately went
to heaven.
29-31. So also did all the celestial damsels. (Out of) Brahma,
Visnu and Mahe£vara, (Mahe£vara) went to the beautiful peak of
Kailasa, (Visnu) to Vaikuntha dear to him, and Brahma to his extremely
auspicious Brahmaloka. All the heaven-dwellers became extremely
delighted after reaching the excellent Nandana. Firmly established
in their respective abodes, they all became fearless (and carefree).
32-34. After the lapse of a great deal of time, during the tran
sition of Krtayuga, a haughty and arrogant demon named Lohasura
III.ii.23.35-46 139
assumed the guise of a Brahmana and began to assail all the

Brahmanas, the most excellent ones among those conversant with
Dharma. He beat the merchants and the £udras with a stout baton.
He destroyed Yajnas and swallowed the articles intended for Нота.
He defiled altars and sacred pools on seeing them.
35. With urine and discharge of faeces he defiled holy places.
He defiled women through thickets and woods, О king.
36. Then all those Brahmanas being extremely terrified by the
demon Lohasura fled and went to all the ten directions along with
their families.
37-38. О king, the merchants too, desperate in their fear, fol
lowed the Brahmanas agitated and frightened. After going to a
long distance, they reflected and got united with the $udras and
the Brahmanas. Ultimately they reached an extremely holy but
desolate region Muktaranya.1
39. Not very far (from it) they established a colony, О lord
of men. They colonized that village in the name of a merchant2
(Vanija-grama, mod. Bania, near Vai£alT?).
40. The village was not named after a Brahmana because they
were afraid of the demon. Since the village was colonized by a
merchant named Sariibhu, it was given his name.
41-45. It became well-known as £ambhugrama in the world.
Some of the merchants who fled due to fright went to a nearby
place and made an excellent colony. Awaiting the arrival of the
Brahmanas, they made their abodes there. They named their vil
lage Mandala and inhabited it.
Some merchants who strayed away from the group of Brahmanas,
took to another way, being overcome with the fear of Lohasura.
After reaching a place not far from Dharmaranya, they anxiously
pondered: ‘What way did we take (and arrived here)? Where did
the Brahmanas go (and settle there).* Anxiously pondering thus,
they (ultimately) settled there.
46. Since they went along another path they colonized a village
known in the world as ‘Adalafija*.
1. Muktaranya: located near Vanija-grama (mod. Bania, near Vai£iIT). U prob

ably represents the forest of V ailill in the District of Muzaffarpur, Bihar.
— Studies in Skanda Purana, p.172.
It is difficult to locate all these villages like Mandala, Adilaja, £aihbhugrima but
they were-most probably round about Dharmaranya.
2. 'Vajik' is probably a misprint for ‘Vanik' in this context.
140 Skanda Parana »
47. О king, the villages were named after the names of the
(important) merchants settled therein.
48-51. The merchants and the Brahmanas became confused (moham
praptah) in their great fright. Hence they were called ‘Moha.'
Thus destroyed and scattered, they wandered over in the ten di
rections. Neither the Brahmanas nor the merchants stayed back in
Dharmaranya. It became devoid of inhabitants. Making this rare
jewel among the holy spots and pilgrimage centres a place bereft
of Brahmanas and devoid of sanctity, the demon gladly went to
his abode.
CHAPTER TWENTYFOUR
The Greatness of Dharmaranya
Vyasa said:
1. This is the greatness of this holy spot which has been
narrated to you. О lord of the earth, it destroys sins incurred in
innumerable previous births.
2. It is the holy spot that is the most excellent of all holy
spots. It is a great means of achieving prosperity. Formerly it was
narrated to Skanda by the intelligent Maharudra.
3-4. О son of KuntT, you shall be rid of all sins by taking your
holy bath there.
On hearing these words of Vyasa, Dharmaraja Yudhisthira, the

son of Dharma, entered Dharmaranya, О dear one. He was wholly
engaged in protection of the good and hence for wiping off all
great sins (he went there).
5. He plunged into the holy tanks and pools, visited the
shrines. Ista and Purta rites were performed by him as he desired.
6. О Mahasena (Skanda), having been absolved of all sins
thus he went back to his city Indraprastha and ruled the earth.
7. If excellent men come to this place and listen to the stories
of the lord and the glory of this sacred place, undoubtedly they
will have enjoyment of worldly pleasures and salvation.
8-9. After enjoying worldly pleasures, they will enjoy the highest
salvation. If Brahmanas read this at the time of £raddha, they
ni.ii.24.10—III.ii.25.6a 141
uplift all the manes as long as the moon, the sun and the earth
exist.
This has been said by the noble-souled Vyasa born in Dvapara
Yuga.
10. A mortal being whose sins are at the place (office) of
Yama, but who comes to this place Dharmaranya, shall get the
benefit of the Sraddha at Gaya from the water alone of DharmavapT
(the holy pool).
11-12. This has been stated by Dharmaputra with a desire for
the benefit of the worlds: “Without offering cooked rice, without
Darbha grass, and the holy postures (but) merely with the water,
the sin committed in the course of ten million births is destroyed.
By performing water libations in DharmavapT one gets the merit
of making gifts at the time of a solar eclipse in the holy spot
Kuruksetra, of a thousand cows of big horns.
13-14. Every activity connected with Dharmaranya has been
narrated to you. By listening to this a Brahmana-slayer and cow-
killer becomes rid of all sins. By listening to this once, one gets
that merit which accrued by offering balls of nee at Gaya twenty-
one times.
CHAPTER TWENTYFIVE
The Greatness of Sarasvatl*
Suta said:
1. 1 shall describe to you the greatness of another holy spot
and how Sarasvatl was brought to Dharmaranya from Satyaloka.
2-6a. The sages saw Markandeya seated comfortably, attended
by great sages. He had the brilliance akin to that of the midday
sun. He was an expert-in all scriptures. He had the power of all
the holy spots. He was divine by nature. He was the most excellent
of all sages.
He was in Yogic absorption. He was blessed, revered and firm
in performing holy vows. He was Yoga incarnate. He was ex
tremely quiescent. He held a Kamandalu (waterpot), and a rosary.
♦ Dut of the six different rivers with the name Sarasvatl (De 180-181), the river
mentioned here is the PracT Sarasvatl near Prabhisa (see vv 11-16).
142 Skanda Pur ana
m
He was reputed to be alive even at the end of the Kalpa. He was

unperturbed and wise. He was steady. He had the lustre of Pitamaha
(Brahma). He was engaged in meditation. His eyes were fully
blossomed with delight. The sages bowed to him and eulogized
him.
The sages said:

6b-9.0 holy lord, at the time of the Sattra lasting for twelve
years in the Naimisa forest, the river, Brahma’s daughter, had
been brought down to the earth in the same manner as GaAga was
brought down to the earth there itself.
Formerly in front of $aunaka, the sage and Kulapati, legends
were being sung. At that time, Sage Suta had announced this, even
as others were listening. On hearing that great narrative, this has
been impressed in our mind that it is destructive of sins and the
mother (generator) of merits in all living beings, even at a mere
sight.
Markandeya said:
10. О Brahmanas, SarasvatT was brought to Dharmaranya from
Satyaloka by me. It was brought to Mountain Surekha so that it
would be a refuge to those who seek asylum.
11-16. On the meritorious twelfth day of the bright half in the
month of Bhadrapada, one should cause the offering of oblations
etc. (to the Pitrs) on that sacred place DvaravatT which is resorted
to by sages and Gandharvas. One (thereby) obtains unending merit
offered by Pitrs. This great legend is destructive of sins. It yields
merit.
The water of SarasvatT is holier than all holy things and is
annihilator of great sins. It is the most auspicious among auspi
cious things and merit-yielding. What is there high up (in heaven)
which is not in the waters at Prabhasa? The water of SarasvatT
removes the sin of Brahmana-slaughter of all men.
Men who take their bath in SarasvatT and propitiate the Manes
and the deities, will have no further occasion to offer balls of rice
or to suck the breast (of any woman).
Just as the wish-yielding cows are the bestowers of desired
benefits, so also SarasvatT is the sole means of attaining heaven
and salvation.
III.ii.26.1-10 143
CHAPTER TWENTYS1X
The Greatness of Dvdrikd
Vyasa said:
1-3. The doorway to heaven is opened by Markandeya by bringing
down SarasvatT. Those who cast off their bodies therein with a
desire for some benefit, will get that benefit. Ultimately they shall
get Sayujya (i.e. intimate communion and absorption) with Visnu.
Hence what is the propriety of more talk? People always should
renounce their bodies at DvaravatT1 with a desire to conquer (at
tain) the world of Visnu.
Those excellent men who are (casting their bodies) in water or
in unextinguishing fire (?) become absolved of all sins and go to
the city of God Visnu.
4. Another man who is free from sickness and observes fast
(unto death), becomes free from all sins and goes to the city of
Visnu.
■ m
5-9. At last for a hundred thousand years, the Brahmana lives

in heaven.
There is nothing more holy and purifying than Brahmanas. There
is no other rite in austere penance on a par with fasts. There is
no greater scripture than the Vedas. There is no preceptor like
mother. There is nothing greater than righteousness. There is no
greater penance than observance of (holy) fast.
After taking bath here, if the devotee offers water libations and
balls of rice and performs $raddha here, his Manes become pleased
with him as long as the complete day (the day and night) of
Brahma.
One who bathes in the holy pool there and worships Kelava,
shall be free from all sins, and he shall attain the region of Visnu.
The spot where Hari is present is the holiest of all holy places.
10. He removes every sin of that man who stays at that (holy
spot). (The holy spot) accords salvation to those who desire sal
1. DvaravatT, Dvarikft, Dvorak a: The city founded by Krsna. It is one of the

seven “Liberation-giving'* (Mokfa-dayika) cities in India, the others being AyodhyS,
Mathurfi etc. There are three places in Saurashtra claiming to be the “real” DvSraka.
But the claim accepted is of that city where there is the Dvirakidhlla temple and
the seat of &&Akar2c2rya's Mafha.
144 Skanda Purana
m
vation, wealth to those who seek wealth and longevity, happiness

and all desired fruits (to all devotees).
11. What is the importance of other TTrtha (as compared with
this) where God Janardana always abides out of compassion for
all?
12. Whatever small gift is given with great faith there, all of
it becomes everlasting in this world and in the next.
13-15. Whatever benefit is obtained by wise people by means
of Yajhas, liberal gifts and austerities, is acquired here by means
of a holy dip alone by Siidras who serve well.
He who fasts on the eleventh day (of a lunar fortnight) and
performs Sraddha here, uplifts all his ancestors from hells. There
is no doubt about this.
Janardana, the Supreme Soul, attains everlasting satisfaction. If
anything is gifted here with anything: in view, that is said to be
never-ending.
CHAPTER TWENTYSEVEN
The Episode of Baldhaka: The Glory of Govatsa Linga
Suta said:
1. There, very near it (DvaravatT), is the holy place named
Govatsa, seen by Markanda. It is well-known all over the earth.
2. The Lord of Aihbika, the lord of the worlds, had incar
nated in the form of a calf of cow and stayed as a self-revealed
Linga.
3. There was a king named Balahaka. He was a devotee of
Rudra. He was extremely mighty. He, a subjugator of enemies’
cities, was keenly engaged in hunting.
4-5. An infantryman of the king saw a cow-calf jstanding in a
herd of deer. The king was informed: “A curious, thing was seen
by me, О excellent king. A cow-calf was seen by me standing in
the middle of a herd of deer. It had no mother and it was attached
to these deer.”
6. The* king was eager to see it (that curious phenomenon).
He asked the infantryman standing in front him to show the cow-
calf.
7-8. They went to the forest. The calf was pointed out by the
m .ii.27.9-25 145
infantryman to the king. The herd of deer became frightened by

the soldier. The cow-calf went towards a grove of palms. Eager
to capture it, the king entered the grove carefully.
9. The king himself saw the cow-calf standing there. When
he attempted to catch it, it turned into a brilliant Lihga.
10. On seeing it, the king was surprised and thought, (What
is this?' Even as he thought thus, he cast off the body and went
to heaven.
11. In the meantime, all around under the sky, the word “Victory"
pronounced by Devas was heard. A shower of flowers fell from
the sky and instantaneously the king went to the region of $iva.
12-13. There he saw the cow-calf of Siva stationed as a child.
(He thought:) 'Certainly this is the great Lord Mahe£vara in the
form of a calf.' Bent upon taking it away, the king lifted it but
that divine Liiiga could not be lifted up. Thereupon the Devas
along with him (the king) prayed to the Lord.
The Devas said:
14. О holy lord, lord of all the Devas, your lordship, desirous
of the welfare of all the worlds should stay in the form of this
white Linga.
The great lord said:
15-18. О gods, I shall stay here permanently in the form of a
Linga. Since this day is the new-moon day in the month of Bhadrapada,
if people take their holy bath in accordance with the injunctions
and worship the Linga, they shall never have anything to fear.
In case some of their ancestors have fallen into the terrible hells
of Raurava and Kumbhlpaka or in many other hells because of the
omission of the offerings of balls of rice and have been rotting
there for many years, or~have taken birth as brutes, they will have
everlasting benefit by offering the balls of rice here once.
19-20. Then King Balahaka, accompanied by all the Devas,
installed that Linga in the presence of all the Devas. With a desire
for the benefit of all the people, he made many gifts. Even as he
was adoring, Rudra himself came there.
Rudra said:
21-25. Never-ending is the merit of those men who worship the
146 Skanda Purana
ш
lord of Devas on this night with faith and devotion. Those men
who keep awake the whole night singing and discussing the scrip
tures shall uplift hundred and one members of their families.
The holy spots Naimisa, Puskara, Gaya, Prayaga and Prabhasa,
Dvaraka, Mathura and Arbuda (Mount Abu) roar (glorify them
selves) only as long as the Liiiga, Govatsa (cow-calf), the ex
tremely miraculous LiAga, is not seen.
Even when some scion of the family feels the inclination to go
to Govatsa, all the ancestors of that member certainly feel de
lighted and dance.
Suta said:
26. О Brahmanas, listen to another wonderful event that took
place there. Merely by listening to it, all sins will be destroyed.
27-28. When the ancient LiAga was installed by all the gods,
due to the merit of the installation by Visnu and all heaven-
dwellers, it began to increase everyday. Thereupon men and gods
who became afraid sought refuge in him.
Devas said:
29. Check and withdraw your growth (in size), О lord of the
worlds. That will bring in the welfare of all the worlds.
When this was requested, an unembodied speech emerged from

the LiAga.
Siva’s Speech said:

30. О people, do not be afraid. Let this remedy be heard. Let
a Candala be brought and settled before me permanently.
31. They brought Candalas and placed them in front of the

deity. Still its growth in size did not stop.
The Speech said:

32-33. May someone who is a Candala by his mean action be
placed in front of me, О people.
On hearing that extremely surprising pronouncement, they in-

III.ii.27.34-48 147
tended to find one. Searching villages and cities, they saw a sinner
of mean action, a sham and a mere namesake of a Brahmana.
34-35. At midday the cruel fellow used to load bullocks (though)
emaciated due to hunger, thirst and fatigue and made them work.
Without taking bath, that Brahmana used to eat stale articles of
food. The Devas took him to the place where the lord of the
universe was installed.
36-38. Eagerly they made him stand in the foreground of the
shrine. Viewed in front of the cow-calf, he became reduced to ash
instantly. This spot shall become famous in the world as Candalasthala.
Even today the palatial shrine is not seen by the people standing
there. Thenceforth, the LiAga always assumed its normal state in
size. The Brahmana who had become cleansed of all sins by viewing
the Linga went to the holy pool.
39-40. After the sins had been removed, he worshipped Govatsa
everyday. He went there particularly on the fourteenth day of the
miraculous act of the Trident-bearing Lord. He who listens to this
story devoutly becomes rid of all sins.
Suta said:
41-42. This shrine, well-known as Govatsa, is highly conducive
to the merit of all men. It has been declared by Markandeya as
one that destroys the sins of many births. Holy ablution, had even
once in that holy pool, accords the world of Rudra to men. It is
to be resorted to for the purpose of purifying the sinful body of
those people who are polluted by sins.
43. In Kali age, one gets satisfaction even at the end of a
fortnight by performing the Tarpana (libation) at the well and
Sraddha at the shrine, especially in the month of Bhadrapada.
44. The great satisfaction obtained by the Pitrs when the Tarpana
is performed twentyone times at Gaya, is obtained by doing it only
once in GaAgakupa.
45. In the vicinity of Govatsa itself stands GaAgakupaka. Those
who are propitiated by libations of gingelly seeds therein, attain
beatitude.
46. The Pitrs go to heaven from hell on account of the ex
cellent merit and superior intellect. Great sages praise the gift of
cows "in that holy spot.
47-48. Making a gift of gold to a Brahmana takes a man to the
148 Skanda Purana9
region of Rudra. River SarasvatT, the shrine of Siva and GaAga at

GaAgakupaka—all these three are in one place, and they are the
causes of heaven and salvation. This holy spot resorted to by sages
and Siddhas it well-known everywhere.
49. There are two PTlu trees (variety of palm) in that holy
spot. It is resorted to by sages. By taking a holy dip here, one goes
to heaven. If the water is drunk, it removes sins and sanctifies the
man.
50-53. By glorifying it, one gets more merits. By resorting to
it becomes extremely conducive to salvation. Sinners of various
sorts such as a Brahmana-slayer, mother-slayer, killer of children,
cow-slayer, murderer of women and Sudras, one who gives poison,
one guilty of arson, those who are bent on tormenting elders, those
who censure ascetics, those who commit perjury, one who mag
nifies the defects of others in his speech and one who wilfully
conceals good qualities of others, in fact, one who is guilty of all
these sinful deeds, become released (from the sins) by visiting the
LiAga.
CHAPTER T WENTYEIGHT
The Greatness of Holy Spots
Vydsa said:
(Unnumbered verse) In the south-west of Govatsa, a Lohayastika
(iron column) is seen. Rudra himself is standing there in the form
of a self-bom LiAga.
Mdrkandeya said:
1-5. In the dark half of the lunar month Nabhasya (i.e. Bhadrapada)
monetary gifts should be given to Brahmanas after worshipping
them duly.
By making water libations here, men obtain the same merit as
is obtained at Gaya by offering balls of rice twenty-one times
devoutly.
If £raddha is performed at Lohayasti in the dark half of Nabhasya
III.ii.28.6-15 149
(Bhadrapada), the Pitrs begin to sport about in heaven freed from

the state of being ghosts.
(They yearn) ‘Won't someone be bom in our family who is
ready to offer libations with gingelly seeds, or balls of rice or
mere water in the Pretapaksa (the dark fortnight in Bhadrapada)
at the time of moonrise!'
Sages state that if the Manes are dear to them, people should
perform $raddha at Lohayasti on the new-moon day.
6. If a person takes bath in the waters of SarasvatT and propitiates
the Pitrs by means of milk and white gingelly seeds, the Pitrs
certainly become satiated.
7. Those who wish for the salvation of the Pitrs, should
perform $raddha with Saktu (flour of fried barley) and milk on
the new-moon day.
8. He who desires for salvation should offer a cow adorned
with clothes etc. at Rudratirtha. He should offer gold in Visnu
TTrtha.
9. Janardana himself is present at Gaya in the form of the
Pitrs. Meditating on the Lotus-eyed Lord, one is rid of the three
debts.
10-12. After going there, the person should pray to Janardana,
the Lord of Devas: “O lord, I have come to Gaya with a desire
to offer balls of rice to the Pitrs. О Janardana, this ball of rice
is placed in your hand. You alone shall be the giver unto those
who have gone to the other worlds.” With this Mantra alone, the
same should be placed in the hand of Hari. When the moon is
waning, on the fourteenth day in the month of Nabhasya, the ball
of rice shall be offered. There is no doubt about this that the Pitrs «
will have never-ending satisfaction.

13-15. By performing Pitr Tarpana at Lohayasti with devotion,
one obtains that merit-which one gets by offering balls of rice at
Gaya twenty-one times. A person who offers water, obtains sat
isfaction and never-ending happiness here itself. One who offers
fruits gets devoted sons and one who offers freedom from fear gets
good health.
Money legitimately earned when offered, even if it be very
little, shall yield great merit. By taking the holy bath alone in that
holy pool, one shall become a follower of Rudra.
150 Skanda Purana m
CHAPTER TWENTYNINE
The Legend of Lohasura * Concluded
Suta said:
1. Henceforth listen to the acts of Demon Lohasura. I shall
also describe the well-known (exploits) of the hundred sons of
Bali.
2-4. When the two elderly brothers attained the excellent re
gion, ever since that time, Demon Lohasura was assailed by the
feeling of non-attachment. ‘What should I do? Where should 1 go,
to which excellent spot for the purpose of performing penance?
Who is that lord to be propitiated by me, whose limit neither gods
nor sages nor men know?' He began to think within himself very
much. As that noble-souled demon was thinking thus, knowledge
dawned on him.
5-7. T shall propitiate that Lord alone who is free from blem
ish; who has Gaiiga on his head; the Sun and the Moon in his eyes;
Lord Narayana in the heart and god Brahma in his waist. Indra and
other Devas, after being reflected in his person, visualize their
soul like the Sun reflected in water.’
After resolving thus, the Daitya, due to his fright of terrible
rebirth, performed very difficult penance that even great-souled
persons could not perform.
8. For more than a hundred divine years, he performed the
penance (first) by subsisting on mere water, (then) on inhaling the
air only and (then) on decaying leaves only.
Thereupon, the Lord, the wielder of an excellent trident, be
came satisfied.
9-10. Welfare unto you; choose whatever is desired by you. Due

to the power of your penance, О Lohasura, there is nothing that
cannot be given to you.
On being told thus the Danava spoke these words to Sahkara:
* There is a close similarity between the legends of Lohisura and Gayisura.

III.ii.29.11-28 151
Lohasura said:
11-14. If you are pleased, I shall choose as a boon absence of
old age of the body and no fear from death. Let it be in this birth
alone, О lord. You must stay within my heart.
“Let it be so,” He said to that lord of Danavas.

After getting the boon from Siva fortunately, he performed a
great penance again on the beautiful banks of SarasvatT for the
purpose of crossing the ocean of worldly existence. The penance
continued for thousands, hundred thousands, and millions of years.
Lord Indra too began to become afraid of the power of his pen
ance. He became suspicious.
15-19. ‘Let me never be brought down from my position by
Daitya Lohasura.’ In an invisible form Indra came to the forest of
the hermitage and disturbed his penance by shaking the great
Asura and striking his body with powerful and cruel blows with
fist by ruffians.
The Daitya stopped meditating and looked ahead and saw the
attempt at the destruction of the power of penance wrought by
Indra. A fight ensued between him and Indra and other ruffians,
one against many. In that fight, the Devas were shattered by blows
and their bodies became wet with blood. Shouting “Save, save”,
they sought refuge in Ke£ava.
Suta said:
20-23. On hearing the words of the Devas, Vasudeva, Janardana,
Ke£ava fought a battle with him for a hundred years. Extremely
powerful due to the boon (of Siva) he vanquished Narayana. On
being conquered by Lohasura, Lord Narayana invoked again and
again Rudra and Brahma. There was another attempt after their
consultation as the body of Daitya Lohasura became fresh. The
next fight between the Daitya and Kelava was very fierce.
24-28. When the Daitya did not die, despite the power of Visnu,
KeSava caused him to fall on the ground suddenly. On seeing him
fallen supine, the Pinaka-wielding Great Lord imposed his form in
his heart, though he is formless really. Brahma stood at the neck of
the demon Lohasura. Standing on his legs, Purusottama pressed
down his feet.
Though he was bound firmly to the ground, the Daitya got up.
152 Skanda Purana
On seeing him standing up and making the excellent Suras fall

down, the lotus-seated Viranci (Brahma) said in his divine speech:
Brahma said:
29. О demon, О Lohasura, always preserve your verbal righ
teousness (true speech). What has been requested for by you of
Rudra, has come about to you.
30. 1, Visnu and Rudra, we three excellent Suras, shall sit on
you till the ultimate annihilation of all living beings.
31. О lord of Danavas, the attainment of Siva can be effected
only through purity of devotion. How will you entertain the inten
tion of dislodging Siva?
32. He who tries to shake up the immovable ones, palaces,
cities and Brahmanas will be smeared with sin ere long.
33. One who has eschewed truth and piety, is to be shunned
like cremation ground. You are truthful of speech. Welfare unto
you. Do not displace the deities.
34. One should follow the path whereby the fathers and grandfathers
have gone. The path of the good should not be transgressed.
33. О lord of Danavas, your father gave the three worlds unto
Hari, because he was bound by the noose of words (promise). He
became the king of Patala and ruled it.
36. Similarly you are endowed with devotion to Siva due to
the bonds of words (promise). О lord of Daityas, stay on the earth
firmly. Do not transgress your words.
37. We shall grant boons to you; the deities are not to be
dislodged.
Vyasa said:
38. On hearing those words of Brahma, the lord of Danavas
became pleased. He addressed Brahma, Kesava and Нага with
pleasant words.
Lohasura said:
39-41.1 stay bound by the word and not by your power. Brahma,
Visnu and Rudra, these three excellent Suras, will stay on my
body. In that case what is it that is not obtained by me? May this
body of mine occupied by the three Suras be well-known all over
the earth, due to my prowess, О excellent Suras.
***
III.ii.29.42-54 153
42-43. The three Devas were delighted by the words of Lohasura.

Brahma, Visnu and Mahe£vara replied to him: “Since the Daitya
did not swerve from truth due to the binding power of truthful
words, delighted and satisfied by that truthfulness, we shall grant
unto you what is desired by you.”
Brahma said:
44-50. Ablution, the knowledge of Brahman and abandonment
of the body in Dharmaranya stationed before Dharme£vara, are on
a par with the same acts (performed) in Gaya.
The Pitrs in heaven praise the Tarpana and Sraddha at the well
(DharmavapT). They are pleased with the offering of balls of rice
as in the case of such offerings at Gaya.
They desire Tarpana rite at the Kupa (well) in Dharmaranya for
the purpose of purity. О lord of Danavas, your body itself shall be
a holy spot.
О leader of Danavas, by performing Pitrtarpana once before
Dharme£vara, the satisfaction will be ten times that of the satisfac
tion of the Pitrs which they desire when Tarpana is performed at
Gaya twenty-one times. It is true undoubtedly.
Let there be never-ending satisfaction of the Pitrs by the offer
ings of balls of rice here.
In the midst of the forms of Siva, the rites of Sraddha, offering
of balls of rice and libations should be performed on the ground in
Dharmaranya with faith. Similarly in our (Brahma, Visnu and
Siva) midst particularly.
51. (Defective Text) Your truthfulness unattainable in all the
three worlds is stabilised in heaven.
52. By our words and truthfulness that shall be so, О most
excellent one among Asuras. Your holy place has become superior
even to Gaya, all over the earth.
53. Our occupation of your body is undoubtedly undistracted.
We are bound with the bond of truthfulness firmly by you, О
sinless one.
Visnu said:
Л •
54. The benefit of offering balls of rice at Lohayasti on the

fourteenth day as well as on the new-moon day is known as supe
rior £o that of Gaya and Prayaga.
154 SkandaPu rana
55. On account of the truthfulness of Bali’s son, the satisfac

tion here is great. Do not have any doubt here. We are stationed in
your body.
56-58. SarasvatT of holy waters flowing from the region of
Brahma, shall flood (your) limbs after being united with me. The
lord there is Mahe£vara as well as the lord dwelling in Dvaraka.
Virinci (Brahma) is also there. These three holy places will be
come well-known on the earth, nether regions, heaven and Yama’s
abode, О most excellent one among Asuras, for the sake of satis
faction of Pitrs.
59. I shall mention another great couplet (verse) sung by Pitrs.
It is the form of a command unto the sons. Listen to that, О sinless
ones.
The Pitrs said:

*
60. The holy place in front of Sankara grants the region of

Rudra unto men. It is conducive to the purification of the sins of
those whose souls are polluted by sins.
61. On being offered water libations with gingelly seeds therein
by an excellent intelligent son, the Pitrs attain the goal of beati
tude, even if they be in hell.
62-64. For the salvation of the Pitrs, they highly praise the gift
of cows with the Pitrs etc. in view, after visiting Rudra and Ke£ava.
We will gain great satisfaction, if balls of gingelly oil-cake are
offered on the fourteenth day and on the new-moon day. So also
will the Pitrtarpana (water libations unto the Pitrs). There may be
(ancestors) of unknown nativity and Gotra. One should offer balls
of rice unto them. There is the Vedic Statement that when the ball
of rice is offered, all of them go to heaven.
65. When the month of Bhadrapada arrives, those men who
desire to attain merit, should eschew all other works and go to
Lohayastika. Listen to the Mantra for offering balls of rice unto
those of unknown names and Gotra.
66. “May this ball of rice reach unto those dead ones in the
paternal and maternal families and those of our Gotras”
Visnu said:
67-70. With this Mantra alone, О excellent one among Asuras,
one should offer the ball of rice in front of me on the fourteenth
III.ii.29.71-79 155
day in the month of Nabhasya when the moon wanes.

There is no doubt that the satisfaction of the Pitrs will be never-
Ш
ending. By the offering of the ball of gingelly oil-cake the Pitrs

shall attain salvation.
By the libation of gingelly seeds at Lohayasti men all over the
world shall be freed from the three debts. There is no doubt about
it. If one takes the holy bath here and performs the rites of offering
balls of rice and libations to the Pitrs, they become satisfied over
a period of complete day of God Brahma.
71-72. On the new-moon day in the month of Bhadrapada, the
man should perform Pitrtarpana at the Yastika near the lake of
Brahma. Thereby his Pitrs become satisfied until the ultimate an
nihilation of all living beings. The primordial deity Mahegvara,
the lord, shall be pleased with them.
73-75. Those who have an intention of going on a pilgrimage to
this holy place, should take their holy bath in the waters of
SarasvatT and perform libations with cow’s milk and white gingelly
seeds. The satisfaction of the Pitfs shall be never-ending.
He who wishes for the joy of the Pitrs, should on the new-moon
day perform $raddha with Saktu (flour of fried barley) and milk.
Thereafter, he shall make a gift of cow at Rudratlrtha and of
garments at Yamatlrtha. • __
76. He who wishes for the salvation of the Pitrs should offer
gold at VisnutTrtha. Without Aksata (raw rice), without Darbha
grass, without any seat, one should obtain the benefit of Gayagraddha
through water libations alone.
Suta said:
77-79. This act of Lohasura has thus been narrated to you, О
Brahmanas. On hearing it, even a Brahmana’s slayer and a cow-
killer become free from all sins.
When this narrative is listened to even once, the devotee attains
that benefit which one gets by offering balls of rice in Gaya
twenty-one times.
He who listens to this greatness (of this) gets the merit of gifts
of forty million two hundred and one thousand and a hundred
cows.
156 Skanda Purdna
CHAPTER THIRTY
Rama's Life*
Vyasa said:
1-5. Formerly, at the advent of Treta, the lotus-eyed Rama, a
partial incarnation of Visnu, was born in the Solar race, as a scion
of the family of Raghu.
Even as they were wearing sidelocks of hair (i.e. were quite
young) that Rama and Laksmana followed ViSvamitra at the be
hest of their father. It was for the purpose of protecting the Yajha
that the princes were entrusted by the king.
The heroic (princes), obeying the order of their father, were on
the way holding bows and arrows, wjien an ogress named Tadaka
came and stood in front of them for the purpose of creating ob
stacles.
At the behest of the sage, Rama killed Tadaka. Gadhija (ViSvamitra)
imparted the science of archery to Rama.
6. At the touch of the sole of his feet, Ahalya, the wife of
Gautama, who had been turned into a rock for her intimacy with
Indra, regained her original form.
7. When the sacrifice of Vi£vamitra commenced, the most
excellent one among the descendants of Raghu killed Marica and
Subahu with his excellent arrows.
8-9. The bow of Kvara that was kept in the abode of Janaka,
was broken. In his fifteenth year, О king, Rama married the six-
year old beautiful daughter of the king of Mithila,*1 STta who was
not bom of a womb. On getting STta, Raghava became contented
and happy.
10. While he proceeded towards Ayodhya, he saw the son of
Jamadagni on the way. Then, О king, a terrible battle unbearable
even to the Devas to see ensued between them.
♦From this chapter onwards we are given a version of R&ma’s life. It closely
follows original Valmlki's version as it excludes the Uttara-Klnda. The object of
RSma’s story is to glorify Dharmiranya by describing his munificent grants to the
Вrah man as thereof. But VR does not record it. In VR 1.32.6 Dharmaranya is the name
of a town founded by Amurtarajas (the son of Ku£a).
1. The custom of child-marriage at the time of this Purana-writer is reflected
here.
III.ii.30.11-28 157
11. After defeating Paragurama, Srlrama (the son of Dagaratha)

came home accompanied by STta. Then he sported along with STta
for twelve years.
12. In the twenty-seventh year of Rama, even as the king was
to crown him heir apparent to the throne, KaikeyT requested him
for two boons.
13-14. With one of them Rama accompanied by STta and Laksmana
was to go in exile wearing matted hair, for fourteen years.1 “May
my Bharata be the heir apparent”, was the second (boon). It was
due to being deluded by Manthara's words that she chose this
boon.
15-16. The king banished Rama accompanied by STta and Laksmana.
Rama subsisted on water for three (days and) nights; he had fruits
to eat on the fourth day; on the fifth day he camped at Citrakuta.
Then Dagaratha departed to heaven crying “Rama”.
17. Was it that he went to heaven to make the Brahmana’s
curse true? Then Bharata and &atrughna came to Citrakuta.
18-19. They intimated Rama the departure of their father to
heaven. Rama consoled Bharata and made him (agree) to return.
Then Bharata and $atrughna came to Nandigrama. Engaged in
worshipping the pair of sandals of Rama, both of them looked
after the affairs of the State.
20. After visiting the great-souled Atri, he (Rama) came to
Dandaka forest where, as a beginning of the slaying of hosts of
Raksasas, he felled (killed) Viradha.
21-24. He stayed in PancavatT till half of the thirteenth year
elapsed It was then that the demoness $urpanakha was rendered
deformed, while he was wandering about in the forest in the com
pany of the daughter of Janaka. The terrible Raksasa came to
abduct STta. On the eighth day in the dark half of Magha, on the
Muhurta called Vrnda, the Ten-headed Demon (Ravana) abducted
m
STta while the scions of the family of Raghu were away. He had
gone to the hermitage of MarTca and had managed to get Raghava
as well as Laksmana taken far away through him in the guise of a
deer. Then Rama slew MarTca who had assumed the form of a deer.
25-28. Coming back to the hermitage again, Rama saw it bereft
of STta. (In the mean time) being forcibly taken away, she (STta)
1. This is not correct. Kaikeyl wanted to exile only R§ma. In VR II. 11.26a-27b,
KaikeyT asks: “May Rama be an ascetic in the Dandaka forest for fourteen years.**
She did*hot mention the name of SIti or Laksmana at all.
158 Skanda Ригапа
cried out like a Kurarl (a female osprey): “O Rama, Rama, save

me, save me, (from) being abducted by a demon." Hearing that a
demon infatuated with passion was carrying off the daughter of
Janaka like a hungry falcon lifting away a screaming quail, the
king of birds (Jatayu) fought with the king of demons. Struck
down by Ravana, he fell down dead on the ninth day in the dark
half of the month of Magha.
29-30. The two brothers Rama and Laksmana began to search
for STta who had (by that time) been kept in the abode of Ravana.
On seeing Jatayu, they knew that STta was abducted by the Raksasa.
The bird was cremated by him with devotion.
31-33. Rama went ahead. Laksmana followed his footsteps.
They reached the vicinity of Paiiipa and blessed $abari. Sipping
the water thereof, they saw Hanuman. Rama made friendship with
Hanuman. Then he approached SugrTva and killed the monkey
Vali. Hanuman and others were sent towards his beloved by Lord
Rama.
34-37. The son of the Wind-god (Hanuman) went on his mis
sion taking the ring (of Rama) with him. On the tenth month,
Saiiipati informed the monkey about her. Thereupon, at his in
stance, Hanuman leapt over the ocean a hundred Yojanas wide (a
Yojana=12 Kilometers). At night Hanuman searched everywhere
all round in the city of Lanka. It was afthe close of that night that
Hanuman could espy STta. On the twelfth day (of the lunar fort
night), Hanuman settled on the $im£apa (A£oka) tree. On that
night, he narrated the story (of Rama) for inspiring confidence in
the daughter of Janaka (to believe in him). On the thirteenth lunar
day, his fight with Aksa and others took place.
38-41. The monkey was bound by the miraculous weapon of
Brahma by Indrajii on the thirteenth lunar day. The Son of Wind
addressed harsh and terrible words to that lord of Raksasas, • r
though he was bound with the miraculous weapon of Brahma.

Laftka was burnt with the fire of the ignited end of his tail. The
return of the monkey to Mahendra mountain was on the full-
moon day. Starting on the first day of the lunar month Marga£Tr§a
and spending five days on the way (the monkey) returned in a
day (?) and at day time destroyed Madhuvana (the Grove of
Honey). On the seventh day (took place) the handing over of the
token of recognition (the crest jewel of STta) and reporting of all
the details (to Rama).
III.ii.30.42-57 159
42-45. STta’s jewel was given. He intimated to Rama every

thing. On the eighth lunar day with the asterism Uttara PhalgunI,
in the auspicious hour called Vijaya, at midday, Rama set off on
his march. “Even by crossing the ocean, I will kill the lord of
Raksasas.” After taking this vow, Rama started southwards. Sugriva
was his companion as he started towards the southern quarter.
Within seven days the army was encamped on the seashore.
Beginning with the first day in the bright half of Pausa and ending
with the third day, Rama and his army waited on the ocean pa
tiently.
46-47. Vibhlsana associated with Rama on the fourth day. A
meeting of the council for devising the means of crossing the
ocean was held on the fifth day. Rama observed protest fast unto
death for four days. Acquisition of boon from the Ocean along
with the direction of the means (to cross the ocean followed).
48. The bridge construction (across the sea) was started on the
tenth day and was concluded on the thirteenth day. On the four
teenth day Rama encamped his army on Suvela mountain.
49-50. Beginning with the full-moon day and ending with the
second day (of the dark half), the army took three days to cross. After
crossing the ocean Rama of auspicious features accompanied by the
heroic monkeys besieged the city of Lanka for the sake of liberating
STta. The encamping (and deploying) of the army took eight days,
beginning with the third day and ending with the tenth day.
51-53. $uka and Sarana arrived there on the eleventh day. The
assessment of the army (was completed) on the twelfth day in the
dark half of the month of Pausa. The strength and weakness of the
leading monkeys was told by &ardiila.
Beginning with the thirteenth day and ending with the new-
moon day, Ravana assessed his army in the course of the three
days and also encouraged them (with due incentives). AAgada
went as a messenger on the first day in the bright half of the month
of Magha.
54-57. STta was shown the magically contrived, head of her
husband. Beginning with the second day in the bright half of the
month of Magha and ending with the eighth day, for a period of
seven days, a fierce fight between the demons and the monkeys
(took place).
On Jhe night of the ninth day in the bright half of the month of
Magha, Rama and Laksmana were fettered with Nagapala (serpen
160 Skanda Purana
tine noose) in the course of the battle by Indrajit. All the leading
monkeys became desperate and bewildered. At the suggestion of
Wind-god, Raghava remembered Garuda. For the purpose of re
leasing them from the serpentine noose, Garuda came on the tenth
day.
58. There was a temporary truce and cessation of hostilities
for two days (inclusive of) the eleventh day in the bright half of
Magha. On the twelfth day Dhumraksa was slain by the son of
Anjana (i.e. Hanuman).
59-63. On the thirteenth day, Akaihpana too was slain by him in
battle. Showing the magically contrived STta to Rama, the Ten
headed Demon terrified all the (monkeys) in the army.
For three days beginning with the fourteenth day in the bright
half of Magha and ending with the firsrday in the dark half, (there
was a continuous fight) and Prahasta was killed by Nila.
For three days beginning with the second day in the dark half of
Magha and ending with the fourth day, Rama had a fierce battle
with Ravana and the latter was compelled to flee the battlefield.
Beginning with the fifth day and ending with the eighth day,
effort was made by Ravana to wake up Kumbhakarna who began
to eat incessantly for four days. Kuihbhakarna fought in the battle
field for four days beginning with the ninth day.
64. As he began to eat many monkeys, he was killed by Rama
in the battle on the new-moon day, and there was an end of grief.
65. Beginning with the first day of Phalguna and ending with
the fourth day, in the course of four days, five Raksasas including
Narantaka were killed.
66-68. Atikaya was killed in a three-day battle beginning with
the fifth day and ending with the seventh. Nikudibha and Kurhbha,
two deadly Raksasas, were killed in the course of five days begin
ning with the eighth day and ending with the twelfth day. Makarak$a
was killed in four days.
Indrajit had victory on the second day in the dark half of Phalguna.
There was a temporary truce for five days beginning with the third
day and ending with the seventh day. It was due because there
everyone was. urgently occupied in the task of bringing the medici
nal herbs.
69. The evil-intentioned Ravana killed a magically created
STta on the eighth day. Overwhelmed with sorrow, RSma made the
army stop (fighting).
III.ii.30.70-85 161
70. Thereafter Indrajit of well-known power and prowess was

killed by Laksmana in the battle lasting for five days till the
thirteenth day.
71. On the fourteenth day there was a cessation of hostilities.
Hence the Ten-headed One had an opportunity for preliminary
preparation. On the new-moon day Ravana came for the battle.
72. In the course of the five days beginning with the first day
of the bright half of Caitra and ending with Pahcami, Ravana
continued the hostilities and the slaughter of the demons was im
mense.
73-75. Till the eighth day of the bright half of Caitra, the
destruction of the chariots, horses etc. continued. On the ninth day
in the bright half of Caitra, when Laksmana was pierced with the
$akti (javelin) Rama became infuriated and routed the Ten-headed
One. Hanuman also fought. On the advice of Vibhlsana he went
for bringing the medicinal herb from Dronadri mountain for Laksmana.
He brought (the herb) Vitalya (antidote for wounds) and made
Laksmana drink it.
ш m
76-77. There was cessation of hostilities on the tenth day. At

night there was the battle of the demons. On the eleventh day, the
(divine) chariot with Matali as the charioteer, for the sake of
Rama, came there (to help) in the fight. After a battle lasting for
eighteen days beginning with the twelfth day (of the bright half)
and ending with the fourteenth day of the dark half, Rama killed
Ravana in a single combat with chariots.
78-80. The cremation of Ravana and others took place on the
new-moon day. In the tumultuous and fierce battle Rama gained
victory.
Beginning with the second day of the bright half of Magha and
ending with the fourteenth day of the dark half of Caitra, the
overall extent of the hostilities was a period of eighty-seven days.
In the middle, truce was declared for fifteen days* The actual
battle took place for seventy-two days. On the first day of Vailakha
Rama stayed on the battlefield. On the second day Vibhlsana was
crowned as king of LahkS.
81-85. The (test of) purity of STta took place on the third day.
Boons were granted by Devas. Dalaratha came (from heaven and
gave his approval to it).
After'slaying the lord of Lahka, the lord (Rama), the elder
brother of Laksmana, took with him the meritorious daughter of
162 Skanda Purana
Jan aka, who had been subjected to misery by the demon and re
turned with great pleasure.
On the fourth day of Vai$akha Rama boarded the aerial chariot
Puspaka. He returned by air. On the way to the city of Ayodhya,
when the fourteen year period was complete, on the fifth day of
the tnonth of Madhava (i.e. VaiSakha), Rama and party camped in
the hermitage of Bharadvaja (? Bharadvaja). He came to Nandigrama
by Pu§paka on the sixth day.
86-89. The great scion of the family of Raghu was crowned as
the king of Ayodhya on the seventh day.
MaithilT stayed in the abode of Ravana separated from Rama for
a period of fourteen months and ten days.
Rama began to rule the kingdom in his forty-second year. SIta
was then thirty-three years old.
At the end of fourteen years Lord Rama, the destroyer of the
pride of Ravana, gladly entered his city of Ayodhya. There Rama
ruled the kingdom in the company of his brothers.
90. After ruling the kingdom for eleven thousand years, Rama
went to heaven.
91. In the kingdom of Rama the people were fully happy in
their minds. The men became endowed with riches and grains as
well as with sons and grandsons.
92. Clouds showered as much as desired. The vegetation was
of good quality. Cows yielded plenty of milk. Trees yielded per
petual fruits.
93. There was neither mental anguish nor illness, О king, in
the kingdom of Rama. All the women were chaste; all the men
were devoted to their parents.
94. Brahmanas were devoted to the (study of) Vedas always;
K$atriyas served Brahmanas. Men of Vaiiya caste continued to be
devoted to Brahmanas and cows.
95. There was no mixture of castes and no transgression of
duties. There was no barren or wretched woman; no woman had
only a single child or had her child dead.
96. There was no widow; nor a woman with a husband be
wailed at any time. None disregarded or insulted parents, precep
tors and elders.
97. No meritorious person transgressed the words of old people;
no one misappropriated other person’s land and property. People
were not covetous of other men’s wives.
III.ii.30.98-109 163
98. People were not bent upon slander. There was no indigent
or sickly man. There was no thief, gambler, liquor-addict or sin
ner.
99. There was no thief of gold, no Brahmana’s slayer, defiler
of preceptor’s bed, slayer of woman, murderer of children and
speaker of falsehood.
100. There was no one wilfully depriving another of his liveli
hood; there was no perjuror, no rogue, no ungrateful wretch and no
dirty person was seen.
101. Brahmanas, the masters of the Vedas, were honoured al
ways and everywhere. There was no anti-Vaisnava or one not
adhering to his vows, О king, in the famous kingdom of Rama.
102-103. While he was ruling the kingdom his eloquent priest
Vasistha, a son of Brahma, returned after performing pilgrimage
to various places. That illustrious storehouse of austerities accom
panied by sages was duly honoured as his preceptor.
104. Rama honoured him by standing up and offering Arghya,
Padya, Madhuparka and other things of worship.
Vasistha, the eminent sage, enquired about Rama’s welfare:
103. “O Rama, is there all-round welfare in the kingdom, cav
alry, elephants, army, treasury—nay in the entire land, your broth
ers and your servants?” When the sage asked thus Rama said:
106. “With the favour of Your Holiness I have all-round wel
fare.” Then Rama enquired about the welfare of the great Sage
Vasistha:
■ •
107-109. “I hope you are happy in the company of your wife

and sons.”
He (the sage) narrated everything to him about all the holy
places resorted to by him all over the earth—all the shrines and
holy pools. Thereupon, the lotus-eyed Rama who was curious,
asked him about the greatness of the holy places and also wanted
to know which of them was the most excellent one.
164 Skanda Ритana
CHAPTER THIRTYONE
Rama's Pilgrimage to Dharmaranya
&fi Rama said:

1-2. О holy lord, which is the holiest of these holy places that
were resorted to by you. О bestower of honour, mention that to
me. Brahma-Raksasas have been slain by me in connection with
STta’s abduction. Name the most excellent of the holy places for
the purpose of freedom from that sin.
Vasistha replied:
3. These rivers are extremely holy and purificatory: Ganga,
Narmada (Reva), Tapi, Yamuna, Sarasvatl, GandakI, Gomatl and
Puma.
4. Among these, Narmada is the most excellent. Ganga that
courses through three paths (of heaven, earth, and nether world)
bums sin entirely, О Raghava, by her mere sight.
3. In Kali Age, by her mere sight Reva destroys sins accu
mulated during a hundred births. By going to her (she annihilates
the sins accrued in) three hundred births and by taking one’s
ablution in her she destroys (the sins accumulated in) a thousand
births.
6. After resorting to the banks of Narmada, if only a single
Brahmana could be fed and that too only with greens, roots and
fruits, one shall obtain the benefit of feeding ten million (Brahmanas).
7. One who utters the name “GaAga, Ganga’’ from a distance
of even hundreds of Yojanas away, becomes rid of all sins and
goes to the region of Vi$nu.
8-11. He who performs the rites of holy bath, Pitr-Tarpana and
offering of balls of rice after reaching GaAga on the new-moon
day towards the close of Phalguna (Feb.-March) and in the dark
half of Pro^hapada i.e. Bhadrapada (Aug.-Sept.), obtains never-
ending benefit.
In the month of £uci (Jye$tha and A§adha i.e. May-June-July)
he who takes a holy dip in Tapi,* О king, does not see (any of) the
eighty-four hells. The very remembrance of TapatT (i.e. Tapi), О
* As vv 3 and 10 show, ‘Vipl* in the printed text is a misprint for Tipi.

III.ii.31.12-30a 165
Rama, uplifts seven Gotras and a hundred and one members of the
family of even the worst of sinners.
By taking the holy dip in Yamuna one becomes rid of all sins.
12. Even if he has committed the greatest of sins he attains
the highest of goals.
In the month of Karttika (October-November) on the asterism
of Krttika (Pleiades), a person should take the holy bath in SarasvatT.
13- 16a. He shall go (to heaven) seated on Garuda and eulogized
by excellent Suras.
In the month of Karttika, by taking the holy bath at the place
where SarasvatT flows eastwards and by eulogizing PracTmadhava
(Lord Visnu facing the East) one attains the highest goal.
One who takes a holy dip in the sacred river GandakT and
worships Salagrama stone, shall never again become a sucker of
(mother’s) breasts (i.e. is never born again).
A devotee shall take the holy dip in the vicinity of Krsna in the
watery billows of Gomatl. That man becomes four-armed and
rejoices in Vaikuntha for a long time.
16b-21a. A man who bows down to CarmanvatT (Chambal) and
sprinkles her water (over himself), redeems members of his fam
ily, ten preceding and ten succeeding. By seeing the confluence of
two (rivers) or by hearing the sound of the Sea, even one defiled
by the sin of Brahmana-slaughter, becomes pure and attains the
highest goal.
One who takes a holy bath in Prayaga, in the month of Magha,
enjoys happiness in this world and goes to Visnu’s region in the
end.
Those men, О Rama, who remain celibate for three nights, shall
never see the world of Yama as well as the hells Kumbhlpaka etc.
A man who permanently resides in the forest Naimisaranya shall
attain godhood. That alone is a rare abode of gods on the earth.
21b-22a. О Rama, О eminent king, at the time of a solar or
lunar eclipse., if a man makes the gift of gold in Kurukeetra, he
never again becomes the sucker of breasts (i.e. gets Moksa).
22b-30a. By the holy visit to $risthala a man becomes free from
sin. He is honoured in the region of Visnu when all the miseries
are quelled.
A man who makes a gift of plots of land or of a cow on the
earth, О Raghava, goes to the region of the Sages, the residence of
all wish-yielding cows.
166 Skanda Parana
One should take the holy bath in $ipra at UjjayinT in the month
of Vai£akha. He shall be able to redeem thousands of his ancestors
from Raurava, a terrible hell.
щ __
He who takes a holy bath in Sindhu, О Rama, for three days,

becomes purified of all his sins and rejoices in Kailasa.
A man who takes a holy dip in Koti Tirtha and visits Siva called
KotT6vara, is never tainted by Brahmana’s slaughter and other
sins.
All sins perish by drinking the water arising from the feet of
even ignorant brutes moving about in great rubbish.
A man who bathes in VedavatT1at the time of splendid sunrise,
shall be rid of all illnesses. He shall attain great happiness.
All the holy pools and places, О Rama, everywhere sportingly
quell all the sins of men, through baths, plunges and sippings (of
water).
30b-33. They call Dharmaranya the greatest of all holy places.
It was the holy place established at the outset formerly by Brahma,
Visnu, Siva and others. Among all the Aranyas (forests) and par
ticularly the holy places, there is nothing more conducive to worldly
enjoyments and salvation.
In heaven, gods praise the inhabitants of Dharmaranya: “They
are the meritorious ones; they are the holy ones who reside in
Dharmaranya in Kali age.” О Lord Rama, it is destructive of all
sins.
34-35: By plunging into (inhabiting?) Dharmaranya, all these
sins of the people become reduced to ash: Sins such as Brahmana-
slaughter, those arising from stealing all kinds of things, contacts
with other men’s wives, eating forbidden foodstuffs, carnally ap
proaching prohibited women and touching those whose touch is to
be avoided.
36. A Brahmana-slayer, an ungrateful one, a murderer of chil
dren, a speaker of falsehoods, a slayer of women and cows, and a
destroyer of villages become free (from their sins) at Dharmaranya.
37. There is nothing holier in the case of sinful beings on the
earth. (No other holy spot) is as much conducive to the attainment
1. De (28) identifies this with two different rivers: (1) Hagari, a tributary of the
Tungabhadra in the district of Bellari and (ii) Varadi (Varda) a southern tributary of
Krishna.
III.ii.31.38-50 167
of heaven, fame, long life and desired objects as Dharmaranya.

38. It is declared that Dharmaranya is a holy place that fulfils
the desires of lovers, gives salvation to ascetics and supernatural
powers to Siddhas in every age.
Brahma said:
39-40. On hearing the words of Vasistha, Rama, the most excel
lent one among upholders of virtue, felt great delight causing thrill
to his heart. Hairs stood on ends. The heart blossomed as it were.
Rama, the observer of auspicious vows, resolved to go there.
41-42. It is a holy place where worms, birds, animals and men
become rid of all sins by merely resorting to it for three nights.
Just as, О Rama, Ku£asthalT,* Ka€T, the Trident-bearing Lord,
and Bhairava accord salvation, so also the most excellent holy
spot Dharmaranya.
43-47. Thereupon Rama, the wielder of a great bow, became

extremely glad and started on his pilgrimage along with SIta and
his brothers. Then all these followed him: Hantiman, the lord of
monkeys, Kausalya, Sumitra, KaikeyT who were glad (to accom
pany), Laksmana who was endowed with all (auspicious) charac
teristics, the highly intelligent Bharata, Satrughna accompanied by
his army, the residents of Ayodhya and the Council of Ministers.
О tiger among men, they all were extremely glad. They followed
him and went to Dharmaranya. The king (i.e. Rama) who started
from his abode to perform pilgrimage spoke thus, О king, to Vasistha,
his family priest:
Srirama said:
48. This is indeed very surprising. Was it older than Dvaraka?
How long has it been in existence? О Vasistha, tell this to me.
Vasistha said:
• *
49-50. О great king, I do not know since when and how long it
(this Dharmaranya) has been. Loma£a and Jambavan may know
* A anachronism. Rima belonged to Tret a while KuiasthalT (DvirakS) was

founded by Krsna in Dvipara.
168 Skanda Puranam
the reason thereof. Whatever sin is committed by the body in the

course of different births, this holy shrine is known as the means
of expiation for all of them.
SI. On hearing these words, Rama, the most excellent one

among wise people, resolved in his mind to go to the holy place
and performed the due rites before proceeding on the pilgrimage.
52-53. Keeping Vasistha at the head, he performed the PuraScara
rite (initiatory and preparatory) along with other great rulers and
proceeded towards the North. (Then) keeping Vasistha in front he
proceeded to the West. He crossed village after village, country
after country and forest after forest.
54. Passing on, Rama set off along with his army and retinue,
thousands of elephants and horses, tens of millions of chariots and
vehicles.
55. Raghava set out with innumerable palanquins. Seated on
an elephant, he viewed the different friendly countries.
56. Rama moved on with the white umbrella held aloft and
the auspicious chowries waved by a crowd of people.
57. Rama proceeded ahead joyously, eulogized by the bards,
accompanied by the sonorous sounds of musical instruments, dances
and songs.
58-62. On the tenth day the excellent Dharmaranya was reached.
Not far from it, Rama saw a provincial town. There he camped
along with his army for the night.
He heard from the people that the shrine was desolate. It was
terrible as it was infested by tigers and lions and resorted to by
Yaksas and Rak$asas. On hearing that Dharmaranya had literally
become a forest, Lord Rama told the bold merchants living there,
who were diligent in their business, “Do not worry”.
He called together some able-bodied powerful men of great
prowess, capable of doing their jobs efficiently and spoke to them
thus:
63-64a. “Do not tarry; take my bright-coloured golden palanquin
quickly so that I can go to Dharmaranya instantly. The devotee is
rid of all sins by taking bath there and drinking the holy water.”
64b-68a. Urged by Rama, all those merchants said, “Yes” and
bore the palanquin. When Rama and the army reached the middle
of the holy place, О descendant of Bharata, the speed of the
vehicle became slowed down. The musical instruments became
III.ii.31.68Ь-81 169
reduced in the loudness of the sound. The elephants began to walk

very slowly. The horses too came to be like those (slowed down
elephants). Rama was surprised. Humbly he asked the great sage
Vasistha, his preceptor: “0 lord of sages, how have these become
slow in their movement? It surprises my heart.”
68b-69. The sage capable of knowing the events of the three
(past, present and future) divisions of time said: “We have reached
the Dharmaksetra. О Rama, people have to walk on foot to the
ancient shrine. If that is done, the soldiers will become happy.”
70. Thereupon, Rama accompanied by the army went on foot.
The great promoter of welfare reached the village Madhuvasanaka.
71-75. In accordance with the instruction of his preceptor, he
performed worship of the Mothers, with various offerings of dif
ferent kinds and accompanied with the due rites of installation.
Then Rama visited Hariksetra on the southern bank of Suvarna.
• •
He saw many grounds worthy of being used as grounds for sacri

fice. Rama, the scion of the family of Raghu, considered himself
as one who had fulfilled all the tasks.
After going round the Dharmasthana on the northern bank of
Suvarnaksa and having taken the hosts of army across, he wan
dered in the middle of the holy place.
There, in all the holy places and sacred shrines, Rama per
formed the stipulated rites in accordance with the injunctions;
with great faith he performed the &raddha rites duly.
76-77. He installed Rame£a and KameSvara on both the banks
of Suvarna to the north-west of the holy place. After performing
these, Rama, the son of Dalaratha, considered himself as one who
had done his duty. After concluding all the rites, he sat in the
assembly.
78-79. That night the descendant of Raghu slept on the banks of
the river. At midnight, tbe lotus-eyed Rama woke up. The king,
fond of virtuous activities, was alone then. Rama presently heard
the cry of a woman.
80. At night, she was lamenting like a female osprey, in a
piteous voice. Agitated much Rama made his spies look up to her.
81. On seeing the excited and bewildered woman crying pite
ously, the miserable one was asked by RSma’s messengers, О
sinless one:
170 Skanda Purana»
The messengers asked:

82-85. О fair lady, who are you? Are you a goddess or a demoness?
By whom have you been frightened? By whom has your money
been robbed?
Unnerved and dispirited, you are crying out terribly again and
again. Speak out the exact situation. It is Rama, the king, who
asks.
She said: “O messengers, send your master to me. I shall speak

to him, about my worry for the purpose of quelling it.’*
Saying “Alright”, the messengers came to Rama and said:
CHAPTER THIRTYTWO
Satyamandira Established
Vyasa said:
1-6. Thereupon those messengers of Rama bowed down to Rama
and spoke: “O Rama, О mighty one, an excellent lady of splendid
countenance (was seen by us). On seeing that lonely lady be
decked in excellent garments and ornaments and sweet-speaking,
lamenting loudly, we became surprised. We went near her and the
celestial beauty was asked: “Who are you, О excellent divine
lady? Are you a goddess or a demoness, О lady? It is Rama who
asks you. Tell all facts to us.” On hearing those words, that lady
spoke sweet words* “Welfare unto you all. Send Rama (here) who
will be the proper man to remove my misery.” On hearing it,
Rama hastened there with excitement. On seeing her distressed
with grief, he too became very miserable. With palms joined to
gether, Rama said:
Snrama said:
7. О splendid lady, who are you? Whose wife (are you)? By
whom have you been abandoned in this lonely place? By whom
has your money been robbed. О mother, speak everything to me.
8-9. After saying thus, the extremely miserable Rama, the most
III.ii.32 Л 0-23 171
excellent one among intelligent persons, who appeared like an

other Discus-bearing Lord, prostrated before her like a straight
log.
Rama also was saluted in return by her and bowed to again and
again. He was eulogized in sweet words by her, since she was
extremely delighted:
10-18. “O Supreme Soul, О great ruler, О eternal one, О re
mover of miseries! The task for which you have taken the incarna
tion has been carried out by you.
Innumerable demons have been vanquished by you on the battlefield.
They are terrible fellows like Ravana, Kuiiibhakarna, Khara, Dusana,
TriSiras, Marica, Aksakumara, Indrajit and others.
How can I adequately describe your excellent form, О lord of
the worlds? Brahma bom of the lotus coming out of your body,
saw the entire universe embedded therein, just as a leaf of a
banyan tree is regarded as the banyan tree itself. Blessed is Da£aratha
in the world and Kausalya, your mother, inasmuch as, О Govinda,
the lord of the universe, you, the Supreme Being, were bom of them.
Blessed is that family, О Rama, wherein you came (were bom)
yourself. Blessed is the city of Ayodhya, О Rama, and blessed are
the people who have resorted to you.
Blessed is Poet Valmlki by whom, through his intelligence,
Ramayana was composed in advance for prominent Brahmanas.
This family too has been excessively sanctified by you, О Lord.
You are a part of Visnu but are being remembered as a king by
people. Possessing excellent and charming good qualities, you
yourself are verily Visnu.
You pre-meditated on some task (to be accomplished) for the
good of the universe and have taken the incarnation. May you
have no impediments while carrying it out here, О dear one.”
19. She eulogized Rama in her speech, and said: “While you
are the ruler at present, I have been desolate for a long time, as if
it is a fault (of mine).
20. Know me to be the presiding deity of the holy place
Dharmaranya. I have been extremely miserable for the last twelve
years that have elapsed.
21-23. О highly intelligent one, remove my desolate state to
day. О Rama, all the Brahmanas and all the merchants have fled to
all the ten quarters and they are extremely distressed wherever
they stay now.
172 Skanda Purana»
That Daitya who terrified all the Devas has been killed by the
Devas themselves. The unassailable Daitya of great Maya (decep
tion) had attacked this place. Hence those people do not come.
They are extremely terrified and suspicious of him.
24-34. For twelve years till date, the whole place is like a place
bereft of any protector. It is no better than a desolate house.
People used to take holy ablutions and perform Dana rites in
many tanks here. Today pigs fall therein.
Where women enjoyed aquatic sports in the company of their
husbands, there buffaloes plunge themselves into the water-tanks.
In the place where bunches of flowers lay scattered profusely,
thorny shrubs and hedges abound now. It is infested by tigers and
lions.
In the grounds where boys incessantly played about, cubs of
panthers111are roaming and playing with great delight.
Where the Brahmanas chanted Vedic hymns continuously, ter
rible howls of jackals are heard there.
Where formerly the (fragrant) smoke from Agnihotra sacrifices
was seen coming up in every house very widely, immense forest
fires are visible with profuse smoke there.
Where dancers used to perform dance programmes in front of
the Brahmanas, there deluded ghosts and vampires continue their
disgusting devilish dances.
Where kings used to hold courts and take counsels, there wild
oxen, bears and porcupines lie relaxing.
Where formerly there were abodes of the Brahmanas and the
merchants, there are now seen paved floors full of hollows. The
hollows of trees form their windows everywhere.
Where quadrangular lofty altars made for sacrifices occurred
before, there they are now seen covered by anthills.
35-36. О Rama who are excellent among kings, know that my
abode has become of this sort. Since it is totally desolate, it is not
fit for dwelling. Hence the Brahmanas went away. Therefore, I am
excessively miserable. Hence, save me, О lord of men.**
On hearing this, Rama, foremost among eloquent persons, spoke
thus:
* Citraka is a hypersanskritisation of the new Indo-Aryan word *Cita\

III.ii.32.37-53 173
Srirama said:
37-38. 1 do not know your Brahmanas who have resorted to all
the four quarters. I do not know the number of these Brahmanas
nor their names and Gotras.
Therefore kindly tell me the names of their Gotras and kinsmen
correctly. Then 1 shall bring them all and rehabilitate them in their
respective places.
Srlmata said:
39-43. Eighteen thousand Brahmanas well-versed in the Vedas
and divided into sixty-four Gotras were established, О lord of
men, by Brahma, Visnu and Mahe£a. They are well-known in the
world as conversant with the Vedic sciences, О king of immeasur
able splendour.
$nmata taught the Vedic science to these well-established Brahmanas
of sixty-four Gotras. All of them are excellent Brahmanas. There
were thirty-six thousand righteous merchants. It should be known
that they were of noble conduct. They were eagerly engaged in
serving the Brahmanas.
The deity Bah(?k)ularka shines here along with Goddess Samjna.
So also the twin gods, ASvins. Dhanada (Kubera) meets all the
expenses. I am known, О Rama, by the name Bhattarika. I am the
presiding deity.
Sri Suta said:

44. The special code of conduct and formalities pertaining to
the holy place and the special traditional family observances—
everything was described by $rimata in the presence of Rama.
45-47. Hearing her words, Rama was delighted: “Truth, truth,
again it is the real truth! Truth has been spoken by you. Since the
truth has been spoken by you, I shall colonise a splendid city by
that name. О Mother of the universe, it shall be (known as) ‘SatyamandiraV
May this Satyamandira of excellent nature be well-known in all
the three worlds.”
48. After saying this, Rama despatched a hundred thousand of
his servants for the purpose of bringing back the Brahmanas.
[Rama ordered:]
49-53. “Wherever the excellent Brahmanas, the former resi
dents of Dharmaranya, might have gone, (whether to) countries,
174 Skanda Purana
zones, forests, banks of rivers, plots bordering the holy spot or

villages in different areas, immediately bring them here after honouring
them with Arghya, Padya etc.
I shall take food here only when I see the excellent Brahmanas
(back). He who comes here after insulting these Brahmanas shall
be deemed worthy of being killed, punished or exiled from the
country.”
On hearing that terrible, unbearable and unassailable order, the
messengers complying with the orders of Rama, went to all the ten
directions.
54. The Brahmanas were duly traced. On meeting them all
were delighted. The (servants) worshipped and honoured them in
accordance with the stipulated injunctions.
55-59. They duly eulogized with humility and conventional
reverence. Addressing all the Brahmanas, they proclaimed to them
the words of Rama.
Thereupon, all those Brahmanas accompanied by the servants
began to get ready for going. The Brahmanas engrossed in Vedic
and scriptural studies approached Rama with due honour and ven
eration.
On seeing the Brahmanas arrived, the king, the son of Da£aratha,
had his hair standing all over his body (through a thrill of joy). He
considered himself as one who had successfully achieved his task.
He hastily got up, extremely thrilled (with joy) and walked
ahead on foot. He knelt before them with palms joined together
and shed tears of joy. He spoke thus:
60. “With the favour of Brahmanas, I have become the con
sort of Kamala (LaksmI). Due to the favour of Brahmanas I have
become the uplifter of the earth. With the favour of Brahmanas I
have become the lord of the universe. With the favour of Brahmanas
I have become known by the name of Rama.”
61-65. Saying thus, the Brahmanas were made greatly delighted
by Rama. They revered him with good wishes of victory and
blessed him to be long-lived.
They were won over by Rama with Padya, Arghya and offering
of seats. He prostrated before them and eulogized them. Standing
with joined palms, he bowed down to their feet.
Rama, the son of Da£aratha, offered to them different kinds of
seats and golden ornaments.
He gave them rings and garments, sacred threads and ear-rings.
III.ii.33.1-9 175
He gave cows of different colours to the prominent Brahmanas. To

each of them he gave a hundred cows along with their calves. All
of them had udders as big as pots. Cloths were spread over the
cows. Bells were tied round their necks. Their horns were be
decked (capped with) in gold, their hoofs with silver, and their
backs with copper. Brass vessels too were given to them in addi
tion.
CHAPTER THIRTYTHREE
Rama Returns to Ayodhya
Rama said:
1-5. At the behest of £rimata, I shall repair the ruins of the
holy place. 1 may be permitted. I shall make gifts unto you duly.
After performing an excellent Yajfia, О Brahmanas, gifts should
be given to deserving persons. Nothing is to be given to an undeserving
person. If given, it cannot be conducive to happiness.
A deserving person shall redeem both (the giver and the re
ceiver) like a boat. An underserving person should be known as
similar to a ball of iron which is of a destructive nature.
О Brahmanas, Brahmanahood does not come up automatically
by birth alone. Brahmanical action has the power in the world.
How can there be the fruit, if a man does not act (in a Brahmanic
way)?
Hence, really venerable Brahmanas, truthful in utterance, should
be highly venerated when the rite of Yajha is to be performed.
May you all be pleased to have mercy on me.
Brahma said:
6-9. Thereafter all of them assembled and consulted one an
other. Some of them said to Rama then: “We live on gleanings of
ears of com. We are absolutely contented and we are devoted to
righteousness. We have nothing to do with the acceptance of gifts.
A potter is on a par with ten Sunas (Suna=butcher’s place). A
seller of liquor is on a par with ten potters. A harlot is on a par
176 Skanda Purana
with ten distillers and liquor vendors. A king is on a par with ten
harlots.
Acceptance of gift from kings is terrible. Undoubtedly this is
true, О Rama. Hence we do not wish the acceptance of a gift, as
it is terrible.”
10. Some Brahmanas observed the vow of taking food once a
day. Some were observing Amrta-vrtti i.e. subsistence on what one
gets without asking or begging from another person. Some were
called Kumbhidhanya as they stored grain in one pitcher only (not
more than that); while some were engaged in the six duties of
Brahmanas (viz. performing sacrifice as a Yajamana, sacrificer or
conducting another person’s sacrifice, studying and teaching the
Vedas, giving and accepting gifts).
11-19. All of them have different attitudes and qualities. They
have been installed by the three gods. Some of them said: “O
Brahmanas, how can we accept gifts without clear instructions
from thr three gods? We do not even chew betel-leaves prepared
and offered by a woman as it is said to be a gift.”
Thereupon, Rama consulted the noble-souled Vasistha. Along
with his preceptor, he remembered Brahma, Visnu, Siva and oth
ers. Eve l as they were remembered, those gods came to that place.
They came in groups of chariots shining like millions of suns.
They were suitably worshipped by Rama with great joy. Every
thing was intimated to them by Rama, the highly intelligent one:
“At the bidding of the presiding deity I am repairing the ruins
in the holy place of Visnu in Dharmaranya near Dharmakupa
(‘well of piety’).”
Then, all those Brahmanas made obeisance to the three gods
with great delight, since their desires were fulfilled. Offering Arghya,
Padya etc. in accordance with the stipulated injunctions, they wor
shipped them with great faith.
After resting for a short while, those Devas—Brahma, Visnu,
Siva and others, spoke to Rama of great power, who stood with
joined palms due to humility.
20-24. Since, О Rama, the enemies of Devas, Ravana and oth

ers, have been slain by you, all of us are delighted thereby, О
crest-jewel of the solar dynasty. Reconstruct the great holy place
and attain great fame (thereby).
**#
III.ii.33.25-37 177
On getting their permission, the son of Da£aratha was delighted.

Desirous of obtaining infinite merit by the reparation of the ruins
(ruined holy place), the lord of the earth commenced the work in
the very presence of the Devas.
He constructed an altar on the levelled ground in the east. It
was splendid and huge like a great mountain. On it he built the
external halls, the domestic halls and many Brahma£alas of splen
did shapes and types.
25-27. They were equipped with reservoirs and domestic uten
sils. They were full of crores of gold pieces and filled with juice,
garments etc. They were richly furnished with wealth and grains.
They contained all metals. After completing all these, he gave
them unto the Brahmanas. Ten cows yielding plenty of milk were
given to each. Four thousand four hundred villages also were
given to each.
28-32. Rama gave these to the Brahmanas who were masters of
three Vedas. Those excellent Brahmanas were established by the
three gods—Brahma, Visnu and Siva. Hence they became famous
as Traylvidyas.
After making wonderful gifts of this sort to the Brahmanas, the
lord of men considered himself as one who had done his duty.
When the ruins were repaired, the Brahmanas who were formerly
settled by gods Brahma, Visnu and Sankara were worshipped by
Raghava. Thirty-six thousand excellent merchants possessing cows
were given by the Devas Visnu, Siva and others to them, for the
sake of attending upon them. Wisdom was granted to them by the
delighted Siva.
33. White horse and chowries were given to them. A dazzling
sword was also given. Thereafter, they were urged to serve the
Brahmanas.
34. During the riteôf marriage etc., there must always be the
chowries. They are extremely auspicious. A splendid sword should
be held then in the hand as my symbol.
35. The worship of the preceptor should always be performed
and also that of the family goddess. Again and again in times of
prosperity, monetary gifts conducive to affluence should be made.
36. On the eleventh day in a lunar fortnight and on Saturday,
monetary gifts should be given to Brahmanas old and young by
“my" i.er Rama’s order.
37. Merchants in the districts (Mandalas) who were pure and
178 Skanda Purana
engaged in their mercantile business were made special executors

of Rama’s order (to the service of Brahmanas). These (merchants)
were a hundred and twenty-five thousands.
38. King, the rulers of districts, should be known as Mandatikas.
Those excellent Vai£yas (merchants) were given by Rama for the
purpose of attending upon the Brahmanas.
39. Rama gave with due installation ceremony two chowries
and a sword to the Sun-god, his family deity.
40. He installed Brahma along with the four Vedas, and also
&rimata of great power as well as Hari, the lord of the sky.
41. For the purpose of removing obstacles, he installed Gana
(GaneSa) stationed in the south doorway as well as other deities.
42-46. Seven-storeyed palaces were caused to be built by that
heroic person.
Whenever a.person performs any (howsoever minor) auspicious
rite conducive to prosperity, such as birth of a son, post-natal rites
of a child, the first occasion of feeding a child, tonsure, perfor
mance of a hundred thousand or ten million Homas, performance
of sacrificial rites, worship of the foundation-deity of a house or
the pacificatory ceremony of Planets or any great festival—what
ever gift in the form of money or food-grains, garment, cows, gold
as well as silver, he gives to Brahmanas, $udras, destitutes, help
less and blind ones, first of all he should always give the share of
Bakularka and $rimata for the purpose of completing the work
without obstacles.
47. “If transgressing my injunction, a man does it otherwise,
there shall undoubtedly be obstacles in his rites.”
48-52. After saying thus, with a delighted mind, Rama caused
all these things to be built: tanks dedicated to the Devas, splendid
ramparts with all the requisite adjuncts of a fortress, extensive
main streets, pools, lakes and tanks. He caused DharmavapTs and
wells to be dug. So also other wells created by the Devas. After
extensively building these in the charming holy place of Dharmaranya
he gave them to the chief Brahmanas among Traividyas with great
faith. He who goes against Rama’s edict inscribed on copper plates
or omits anything, has his ancestors fall into hell. Thereafter there
shall be no progeny.
Then he called the son of Wind-god. Rama said to him:
53-54. “O great hero, О son of Wind-god, you shall be wor
shipped. For the sake of protecting this holy place, you maintain
III.ii.33.55—III.ii.34.5 179
your presence here.”

The son of Anjana bowed down and accepted that command
with his head.
After repairing the ruins (of shrines thereof) thus, Raghava
became one who had perfectly accomplished his task.
55-58. With a delighted inner soul (mind), he worshipped £rimata
and bowed to her. He also bowed to other holy places.
The Devas including Brahma returned to their respective abodes.
They granted blessings to Rama: “All your desires will be ful
filled. The rehabilitation and establishment etc. of the Brahmanas
has been done excellently well by you. Something endearing to us
also has been done by you, the meritorious one.”
Eulogizing Rama thus, those Devas went to their respective
abodes.
CHAPTER THIRTYFOUR
Rama's Copper-plate Grant to Brahmanas
Vyasa said:
1. It was thus that the ruins were repaired by Rama formerly,
О knower of Dharma, for the good of the Brahmanas, at the direc
tion of $rimata.
Yudhisthira said:
» •
2. What was the letter of authority written by Rama for

merly, О Brahman a, in Treta, at Satyamandira? Kindly tell me.
Vyasa said:
3-5. When Bakularka was installed well in the excellent divine
Dharmaranya, when Lord Narayana, the overlord of the desolate
land, remained among prominent Brahmanas, when the omniscient
Lord Gananayaka was installed as the lord of protection, where the
YoginI is the deity of redemption for those who are immersed in
the ocean of worldly existence, there the letter of authority in the
name of Raghava was written in accordance with the scriptures on
a copper plate.
180 Skanda Purana
6-11. It is extremely surprising. It had been there for many long

eons. All metals get destroyed. Even gold perishes. But, О son,
this is directly perceived that the edict authorizing the Brahmanas
remains intact. There is no destruction of copper.
There is a cogent reason thereof. Whatever is said in the Vedas
is said to be Visnu himself. О descendant of Bharata, Visnu resort-
• • * • »
ing to various forms is praised in the Puranas, Vedas and scriptural

texts. Visnu alone is being meditated upon thus by people adher
ing to different creeds in different countries and religious orders of
various sorts.
That eternal Purusa, the most excellent of all persons, has di
rectly incarnated for the purpose of destroying the enemies of gods
and for the protection of religious values. Hence, this letter of
authority granted by him is indestructible, О son.
12-IS. It was due to his majestic power that the rocks remained
floating in the middle of watery expanse; Lanka was besieged by
the monkeys and the Raksasas were killed easily. Rama brought
back the son of a sage from the world of Yama. It was by him that
Dundubhi and Kabandha were killed. Tadaka was killed and a row
of seven palm trees was pierced. Khara, Dusana, the great demon
Tri£iras and fourteen thousand other demons were killed in battle
instantly. And this letter of authority was issued by him. How can
it not be everlasting?
16-20. He himself described his family there and got the name
of the place and time written duly. The son of Da£aratha, Rama, in
his fortyfourth* year stamped it with his own signet ring and gave
it unto the Traividyas.
At that time it is reported that a miracle happened. The water
that flowed through the holy spot shone like gold or silver, О
descendant of Bharata. This holy water yielded satisfaction unto
the Devas, sages and Manes. This occurred in the presence of
Siirya, the progenitor of his own family.
On seeing that great miracle, Rama worshipped Visnu and got
the charitable deed of authority written by experts in writing.
21-2S. On seeing this, all the Brahmanas will cease to experi
ence the fear of the worldly existence. Hence it is the protector of
all.
* This shows that it was issued two years after his coronation, when he came there
with SIti and the retinue. STtS was not then abandoned.
Ill.ii.34.26-36 181
In order to warn those sinners of bad conduct and those who are
engaged in injuring and being perfidious to friends, he made this
announcement formerly. О Narada, these words, it is reported,
were inscribed by expert scribes of Rama in the copper plate:
“ Pitrs and Pitamahas slap their arms and say, 'a person be
queathing land has been bom in our family, who will cause our
redemption.' This earth has been enjoyed by many kings in many
ways. The benefit derived by them is only as long as they rule it.
26. A bequeather of plots of lands remains in heaven for sixty
thousand years. Those who unlawfully seize it or abet that crime,
shall go to or remain in hell for the same period.
27. On being tormented by tongs and pincers, beaten with
pestles and fettered with nooses, he cries out very loudly.
28. Struck on the head by sticks, compelled to embrace fire
and cut down to pieces with knives, he cries out with loud report.
29. Those who usurp the means of livelihood of Brahmanas,
are tortured thus by great wicked hosts of terrible servants of
Yama.
30. Thereafter everyone of them takes birth as a brute, Raksasa
or a dog, a python, a jackal or a vampire instilling fear in the
minds of all living beings.
31. (Verse slightly defective) How does a person who illegally
takes away even an inch of land, not commit a sin? (He is a
perpetrator of sin.) How does a person who bequeathes even an
inch of land, not perform a meritorious deed?
32. The donor of plots of lands attains the fruit of thousands
of horse-sacrifices, a hundred Rajasuya sacrifices and the gifting
of a hundred virgins.
33. The length of life, renown, happiness, intellect, piety, grain
stock, wealth, victory and progeny increase day by day, of a donor
of plots of lands and he enjoys.
34. Those wicked men who unlawfully usurp even an inch of
land and those who take away inherited property (of others) are
reborn as black serpents in barren, waterless forests. They live in
dry hollows of trees.
35. A man who illegally seizes plots of land can become free
from the sin by digging a thousand lakes, performing a hundred
horse-sacrifices or by gifting ten million cows.
36. Which sensible good person will take back what has been
liberally donated to Brahmanas, the monetary gifts conducive to
182 Skanda Purana
righteousness, wealth and fame?

37. In this world of living beings, with all worldly happiness
and as insignificant as a blade of grass, and fickle like the graceful
movement of the leaves of an Agvattha tree, if anyone of over-
greedy nature takes away the letter of authority granted to the
Brahmanas, it amounts to being over-eager to fall into the dense
whirlpool of hell.
38. Those kings who acquire this earth and those who depart
after enjoying it, have not been followed by the earth. The earth
will not accompany anyone. Whatever there is in the world is
transitory. Fame alone is permanent. The good reputation of those
by whom the earth is helped should not be ignored.
39-42. The earth granted to the Brahmanas is the sole sister of
all kings. No tax is to be levied thereupon.* It should not be
enjoyed as their own possession.
After giving away the plots of lands, Ramacandra requests all
the eminent kings again and again. ‘This bridge of righteousness is
for all. In your own respective period of rule, this has to be
observed by you all the kings. If any king is born in this family
anywhere on the earth, I am beholden to him if what is given by
me is preserved.’ ”
After getting the deed of authority inscribed, the intelligent
Rama worshipped excellent Brahmanas well-versed in the four
Vedas and handed it over to them in the presence of Vasistha.
43-4S. At the bidding of Rama, the Brahmanas accepted the
auspicious copper-plate of the deed embossed with golden letters
for the purpose of worship. The deed was conducive to and an
ornament of Dharma (righteousness). They preserved it out of
devotion and with the object of getting desired objects.
Those Brahmanas everyday worshipped that auspicious copper
plate with (application of) sandalpaste, fragrant heavenly flowers
and with gold flowers or silver flowers.
46-47. They kept a seven-wicked lamp in front of it filled
with pure ghee. They offered Arghya, О king. The excellent
Brahmanas offered foodstuffs everyday with devotion repeating
the Mantra ‘Rama Rdmeti RametV
* The pun on Kara "a hand*. 'She (being a sister) should not be grasped by hand.*
III.ii.34.48-60 183
48. One should utter this Rama Mantra (before) taking food,
(before) going to bed, at the time of drinking, when starting on a
journey (and even) while resting. The Rama Mantra should be
recited in prosperity as well as in misery.
49. He will never have misery or misfortune nor fear from
mental anguish and bodily ailments. Day by day his life expecta
tion, prosperity and power get increased.
50. By repeating the name of Rama one gets released from
even horrible sins. The devotee does not go to hell. He attains the
eternal goal (of absolution).
Vyasa said:
51-52. After doing thus, Rama considered himself as one who
had fulfilled his duty. After circumambulating and bowing to the
many Brahmanas and offering varieties of gifts including cows,
horses, buffaloes and chariots, he spoke these words to them as
well as to his own people:
53-58. “ All of you stay here itself as long as the moon and
the sun shine, as long as Meru stands on the earth and the seven
seas exist. Undoubtedly all of you should stay here itself. О Brahmanas,
if kings or merchants deluded by the Maya of their haughtiness do
not carry out my behest or those people do not honour it, then, О
Brahmanas, let the Son of the Wind-god be remembered. The
instant he is remembered Hanuman will come and reduce them to
ash at my behest. It is undoubtedly the truth.
If any king abides by this splendid deed of authority, the Son of
the Wind-god will always grant him happiness and prosperity. He
will grant him sons and grandsons and chaste wife, glory and
victory.”
59-60. After saying thus and having instructed Hanuman too,
Lord Rama returned along with his army and retinue.
His auspicious arrival was announced by the sounds of musical
instruments. He had his white umbrella raised aloft and was fanned
by the people with chowries. After entering the city of Ayodhya,
he governed the kingdom for a long time.
184 Skanda Purana
CHAPTER THIRTYFIVE
Ruins of Dharmaranya Repaired
Narada said:
I- За. О revered Sir, О Lord of the lords of Devas, О creator and
annihilator of worlds, what did Raghunatha who transcends the
Gunas though endowed with them, and who is the highest means
of achieving salvation, do after establishing duly the Vedabhavana
and excellent Brahmanas? What rites did the Brahmanas perform
in their own abodes when Raghunatha went to Ayodhya?
Brahma said:
3b-8. (The Brahmanas) were engaged in Ista and Purta rites.
They were quiescent. They desisted from taking monetary gifts.
The excellent Brahmanas ruled the forest. To Rama the chief
m
priest narrated the greatness of the holy place, the greatness of

Prayaga, the excellent benefit from Trivenl, the greatness of the
sacred place at Prayaga and that of $uklatlrtha, the greatness of
Siddhiksetra, that of Ka€T as well as of Ganga. О Narada, all these
were described by Vasistha. So also the greatness of other TIrthas.
The benefit of bath and monetary gifts and similar rites performed
at Suvarna in Dharmaranya and Hari Ksetra, a bit better than that
of those performed at Varanasi, was also narrated.
On hearing thus, Lord Rama was highly delighted in the mind.
Desirous of taking a pilgrimage once again he came there.
9-10. Accompanied by STta, with his brother Laksmana assisted
by Bharata and a large army in front, followed by £atrughna,
Rama, the noble-minded one, the knower of Dharma, went to the
city of Moheraka.* After going there he asked Vasistha:
t
Rama enquired:
II- 13. What (rite) should be performed in the great holy place
Dharmaranya, О excellent Brahmana? Is it gifting away things,
* Moharapura, 14 miles to the north of Vindhyicala (town) in the district of

Mirzapur—De 56.
III.ii.35.14-24а 185
observances of vows, holy ablution or penance that is the best? Is

it meditation or sacrifice or Нота or Japa that is the best, or is it
best to gift away things or observances of vows, holy ablution or
penance? By performing any of these in this holy place, О excel
lent Brahmana, one gets released from Brahmana-slaughter and
other sins. Kindly tell me how it (takes place).
Vasistha said:
• •
14-18. О blessed one, perform an excellent Yajna in Dharmaranya

everyday for a hundred years.* It will give ten million times the
merit.
On hearing it from his preceptor, he began the Yajna on a large

scale. On that occasion, STta joyously intimated to him: “O dear
lord, formerly some Brahmanas who had mastered the Vedas had
been selected by you; those Brahmanas were created by Brahma,
Visnu and Mahega and they have been staying in Dharmaranya
since Krta and Treta Yugas. Call them only and the sacrifice can
be performed the better through them.”
On hearing it, Lord Rama invited the Brahmanas then and, as
before, they were established in this city of Moheraka.
19. He got the Yajna performed duly by means of those Mehi
Brahmanas numbering eighteen. They were Traividyas of great
intellect.
20-21. They were Kugika, Kaugika, Vatsa, Upamanyu, Kagyapa,
Krsnatreya, Bharadvaja, Dharina, the senior excellent &aunaka,
Mandavya, Bhargava, Pairigya, Vatsya, Laugaksa, Gangayana, Garigeya,
$unaka and $aunaka.
Brahma said:
22. King Rama concluded the sacrifice through these Brahmanas
duly. After honouring the Brahmanas devoutly, Rama performed
the Avabhrtha (holy valedictory bath).
23-24a. At the conclusion of the Yajna, Rama was requested by
* No mention in VR. This is the glorification of Dharmaranya.

186 Skanda Purana m
SIta modestly: “O virtuous one, at the conclusion of this sacrifice

give the sacrificial fee, and a city after my name may be immedi
ately founded.”
24b. On hearing the words of SIta, the excellent king did so
accordingly.
25. For pleasing SIta, a danger-free place was given to those
Brahmanas by King Rama.
26. He named it Sitapura1and the name became well-known.
$anta and Sumangala are the two deities presiding over it.
27. Getting up and extremely delighted, he granted to learned
Brahmanas twelve villages in front of Moheraka.
28-30. He went to another holy place on the banks of River
Ka£yapl. Some Brahmanas who knew Dharma were brought by
Rama.
Immediately he went to Dharmalaya, О sage, where formerly a
very great penance was performed by Dharma, wearing garlands
and holding a water-pot.
Ever since that time, the place is well-known as Dharmalaya.
The son of Da£aratha gave sixteen great gifts (Mahadanas) there.
31-32. Fifty villages including Sitapura extending up to Satyamandira
were given to the Brahmanas for the prosperity of his own family
at the instance of SIta and at the behest of his preceptor.
33-36. The Brahmana families consisted of eighteen thousand
Brahmanas including Vatsyayana, Upamanyu, Jatukarnya, Pingala,
Bharadvaja, Vatsa, KauSika, Ku£a, $andilya, Ka£yapa, Gautama,
Chandhana, Krsnatreya, Vatsa, Vasistha, Dharana, Bhandila, YauvanaSva,
Krsnayana, Upamanyu (a repetition), Gargya, Mudgala, Maukhaka,
Pu£i, Para£ara and Kaundinya.
37-44. The names of the fifty-five villages* are given in due
order2: Sitapura, Srlksetra, MuSall, Mudgall, Jyesthala, Sreyasthana,
1. This city said to have been founded by Rftma on the bank of River KagyapI is
probably the same as modem Sitapur in U.P. as the villages given by Rama are round
about Sitapur.
* The editor of the VeAkafe&i Press edition notes that some names of the villages
are ‘Aludha’ incorrect? For their identification see Note.
2. Some villages can be located as follows: Dugdh&valT (Dudhauli), some 3
miles from Pisawan, Sitapur District; GandhavatT (It should be *GandhavalT') corre
sponding to modem Gandhuli in the Sindhauli sub-division of Sitapur District; Dantali
(Dateli) 10 miles from Hargaon. Further research for identification is desirable.
III.ii.35.45-55 187
DantalT, Vatapatraka, Rajnahpuram (Rajapura), Krsnavata, Deha,

Loha, Canasthana, Koheca, Candanaksetra, Thala, Hastinapura,
Karpata, Kannajahnavl, Vanodahanaphavall (?), Mohodha, &amo-
horall (?), Govindana, Thalatyaja, Caranasiddha, SodgTtrabhajyaja,
Vatamalika, Godhara, Maranaja, Matramadhya, Matara, BalavatT,
GandhavatT, IamIT (?), Rajyaja, Rupavall, Bahudhana, Chatrita,
VamSaja, Jayasamrana, GotikI, Citralekha, DugdhavalT, HamsavalT,
Vaihola, Caillaja, NalavalT, AsavalT and Suhall.
These fifty-five villages were founded by Rama himself and
donated to those Brahmanas.
45-46. In order to attend on them, Rama made arrangements for
thirty-six thousand Vai€yas and Sodras four times them in number.
Gifts of cows, horses and clothes, gold, silver and copper were
made to them with great faith and joy.
Narada said:
47. Those Brahmanas, the masters of the Vedas, were eigh
teen thousand in number. How did they share the villages, the
wealth produced in the villages, clothes etc. and the ornaments
etc.? О virtuous one, narrate that unto me.
Brahma said:
48. At the end of the sacrifice, the sacrificial fee was accepted
by all Rtviks. Everything such as the great gifts (Mahddana) etc.
was offered to them only.
49. The common villages and the great holy places were allot
ted to those people who used to stay there.
50. At the instance of Vasistha, the villages were allotted to
the Brahmanas by the brave scion of the Raghu family, so that
Brahmanas (resident therein) were not banished (from their resi
dence).
51. Grain was indeed given to the Brahmanas and unlimited
quantity of wealth was also donated. Thereafter Rama spoke to
Brahmanas with joined palms:
52-55. “Undoubtedly in my kingdom, all of you should conduct
yourselves like the Brahmanas of Krtayuga and Tretayuga of olden
days. Whatever you require—money, foodgrains, vehicle, clothes,
jewels, jjold etc. and wealth in the form of golden jewellery,
copper, silver etc., you may freely request me. Now and afterwards
188 Skanda Puranam
you make the request in the fitting way. You can always send an
oral message, О excellent Brahmanas. Whatever desire you express,
I shall fulfil it, О lords.”
56-59. Thereafter Rama addressed courteously the servants etc.:
“The orders of the Brahmanas should not be transgressed. They
are to be carefully carried out. Whatever they request for comply
with it immediately. He who serves the Brahmanas after bowing
down to them, that &udra attains heaven. He shall attain wealth
and sons. Otherwise he will undoubtedly remain poor. A barbarous
man or an unclean Mleccha or Daitya or Raksasa, whoever brings
in obstacles shall be reduced to ash instantly.”
60. Then the extremely delighted Rama circumambulated the
Brahmanas. As he was about to start, he was greeted by the Brahmanas
with blessings.
61. All the Brahmanas followed them up to the border
line. All of them with their eyes full of affection returned to
Dharmaranya and were bewildered. They fainted after reaching
Dharmaranya.
62-65. After doing every things thus, Rama started towards
his own city. Kafyapas and Gargas of firm observances felt sat
isfied that they had done their duty. Accompanied by their wives,
friends and sons, they were seated in the honoured seat of the
preceptors.
Rama reached the excellent city of Ayodhya. On seeing Rama,
all the people became joyous. Then Rama, the pious-souled one,
desirous of protecting the subjects, ruled the kingdom. The virtu
ous, wise Rama made JanakT pregnant for the continuation of the
line of the Sun.
ni.ii.36.1-11 189
CHAPTER TH1RTYSIX
Hanumdn Makes His Appearance
Ndrada said:
1-2. Kindly tell me, О virtuous one, what happened thereafter.
At the outset, О excellent speaker, narrate it in full. How long did
that holy place remain stable? By whom was it being protected?
Whose sway reigned supreme there, О lord.
Brahma said:
3-5. From Treta till the end of Dvapara up to the advent of
Kali, the son of the Wind-god, Hanuman, was capable of protect
ing it single-handed. О son, it was not possible for anyone other
than Hanuman by whom Lanka was destroyed and powerful Raksasas
were killed. (Now) he alone is the protector at the order of Rama,
dear son. There is the sway of Brahmana and $rimata.
6-8. Day by day the delight of people staying there increased.
The Brahmanas used to recite Rk, Yajus and Sama Vedas. They
recited loudly Atharva Veda also day and night. The sound ema
nating from the Vedic chant filled the three worlds including mobile
and immobile beings. There were festivities in every village and
city. Different kinds of Yajnas based on various religious rituals
continued.
Yudhisthira said:
• •
9. Did any destruction to the holy place occur at any time

or not? Was the place overrun by Daityas or wicked Raksasas?
Vyasa said:
10. О king, you have asked pertinently. You are always pure
and a knower of Dharma. Listen to what happened in the begin
ning of Kali Age.1
11. For the sake of the welfare, satisfaction and happiness of
1. The Purana-writer is not aware that Yudhisthira and Panovas abdicated their
k ingdom s soon as the Kali Age began on the same day as Krona’s death in 3402
B.C.
190 Skanda Purana
all the worlds, I shall describe a special Yajha. О king, listen to

everything.
12-13. Now, when the advent of Kali Age was imminent, at the
end of Dvapara, when Kali had not yet started, there was a king
named Ama who became the ruler of Kanyakubja.1 He was glo
rious, a knower of Dharma, calm, self-controlled, eager to main
tain justice, of good conduct and devoted to truth and piety, О
excellent king.
14-15. Due to their acute fear of unrighteousness, thanks to
special attack of Kali Age, all the Devas abandoned their respec
tive places on the earth and resorted to Naimisa forest. Rama too
accomplished the construction of the bridge with due assistance,
О king.
Yudhisthira said:
m *
16. Of what nature is the fear all over the world when Kali
arrived that it became very difficult to overcome and the earth
(possessing jewels in her womb) was abandoned by Suras?
Vyasa said:
17-19. Listen to the salient features of Kali Age that will become
manifest,2 О king.
The people will be speakers of falsehood. They will be engaged
in slandering good people. All of them will be given to robber
like activities. They will be devoid of devotion to their parents.
They will be sexually inclined to the wives of their kinsmen. Their
thinking will be full of lustfulness. They will hate Brahmanas. All
of them will be against one another. In Kali Age the people will
be the destroyers (exploiters) of those who seek refuge in them.
20-21. Brahmanas will take up the activity of VaiSyas: they
swerve from the path of the Vedas; they are haughty. When Kali
arrives, the Brahmanas will cease to perform Sandhya prayers.
1. This is a glaring anachronism. Jaina works like Prabandha KoSa refer to King
Ama, the disciple of Bappa-Bhat{i. Ama who embraced Jainism died in CE S3? (VS
890). Yudhisthira who abdicated his throne at the beginning of Kali Age, is shown
posterior to Ama. The reference is useful to determine the date of this part of SkP
i.e. post 9th Cent. CE.
2. VV 17-33 describe the effect of Kali Age on the people. This description is
common to other Puranas ft also.
III.ii.36.22-38 191
When there is peace, they behave (as if they are) brave; when
there is danger, they become dejected. They neglect Sraddhas and
Tarpanas. Indulging in demoniac conduct, they are bereft of devotion
to Visnu.
• «
22-25. The people are greedy of other people’s wealth. They

engage in taking bribes. The Brahmanas take food without taking
bath. The Ksatriyas avoid war. When Kali arrives, all people be
come dirty and wicked in their conduct. All become addicted to
drinking liquor. The priests perform Yajfias on behalf of those who
are not eligible for such performance. Women hate husbands; sons
hate their parents. In Kali Age, all silly people will become haters
of their own brethren. Eager to amass wealth, Brahmanas will
become sellers of milk products. When Kali Age has actually
arrived, cows do not yield milk.
26-29. Trees will not bear fruits at any time, О descendant of
Bharata. In Kali Age, people will become sellers of their daugh
ters, of cows and goats, of poisons, liquor and even of the Vedas.
A woman conceives after eleven years. All the people desist from
fasting on the eleventh day in a lunar fortnight. Brahmanas will
not take to pilgrimages. They will eat too much; they will sleep
a lot.
30-33. All will be engaged in fraudulent activities, hating even
the Vedas and recluses. They will cheat one another. In Kali Age,
there will not be the fear of contact (with indecent fellows). Ksatriyas
will be stripped of their kingdom and Mlecchas will become kings.
All will become breachers of trust and all are engaged in troubling
the elders. О king, they will be treacherous friends and will in
dulge in gluttony and sex. All the four castes will mix up into one
caste when Kali has arrived, О great king. My words can never
be otherwise.
34-38. On hearing this straight from his preceptor, the powerful
ruler of Kanyakubja named Ama continued to rule the kingdom.
He became an emperor and was keen in protecting the subjects.
Due to the advent of Kali, the subjects became inclined to commit
sins. Incited by Ksapanas* (Buddhist mendicants) and following
♦The author makes a confusion between Jainism and Buddhism. The footnote in
the text Sere interprets 'Ksapanaka' as ‘a Buddhist mendicant' but later on the author
corrects himself and uses the word *K$apanaka' in the sense of a Jaina mendicant.
192 Skanda Purana
their instructions, the subjects gave up their Vaisnava cult and

adopted the Buddhist1 way of life.
The seniormost queen of that king well-known by the name of
Mama and possessing all good features conceived. When the tenth
month was complete, a daughter endowed with all beautiful features
and a face resembling the full moon was born.
39-45. She was known by the name Ratnaganga. She used to
be bedecked in gems. Once by chance a mendicant named IndrasQri
came to the kingdom of Kanyakubja. The said girl of sixteen
years, the princess not yet initiated into the religious cult, was
secretly taken to Indrasuri by a maid servant.
О descendant of Bharata, he initiated her into the $abari Mantra
Vidya. Fascinated by the activity of the trident-bearing mendicant,
she attended to it with concentration. Then she became fascinated
all the more and eagerly grasped (followed) each and every state
ment. Instructed by the Ksapanas, О dear one, she became one
devoted to Jaina cult. The king of great exploits gave Princess
Ratnaganga to the intelligent Kumbhlpala, the lord of Brahmavarta.
Deluded by fate, the king gave Moheraka to him (the son-in-law)
at the time of the marriage. He came to Dharmaranya and estab
lished his capital. He duly installed the gods mentioned in the
Jaina cult.2
46-52. All the different castes were converted to Jaina cult.
Brahmanas were not honoured. No religious rites like Santika and
Paustika were performed. No one ever used to perform charity.
Time passed like this.
The Brahmanas, the original ones who had the edict of author
ity, were deprived of their possession. They were worried in the
mind day and night. They came to the brave king Ama stationed
in Kanyakubja, who was surrounded by heretics. After arriving at
the city of Kanyakubja, О king, they stayed for a few days on the
banks of Ganga. Those Modha Brahmanas became tired. The king
was informed by spies and they were brought to his presence. The
Brahmanas who were summoned in the morning came to the royal
assembly. The king did not respectfully receive them or bow to
1. The author confuses Buddhism with Jainism. Ksapanakas are Jaina monks.
2. There is some historical basis to this legend, but the confusion between Kumbhlpala
and Kumarapala in the text and the confusion between Yatovarman and Ya£odharman
in Jaina works make this chapter a suspect—probably an interpolation in the ninth
cent. CE.
III.ii.36.53-63 193
them. Even as the Brahmanas were standing, he asked all of them,

“O Brahmanas, tell (it now) why you have come. What is the
matter?”
The Brahmanas said: m
53-55. О king, we have come here from Dharmaranya to you.

(It is) your son-in-law Kumarapalaka (KumbhTpala in v 43) by
whom the edict of authority of the Brahmanas, which was won
derful, has been destroyed. He has done so, because he follows
the Jama cult and has been instigated by Indrasuri.
The king said:

By whom have you been established in the city of Moheraka?
О Brahmanas, report everything correctly.
The Brahmanas said:

9
*
56-62. At the outset, we were established by Brahma, Visnu and
Siva. In the splendid place here, a city was founded by the in
telligent Dharmaraja and Rama thereafter. On seeing the Royal
Charter issued by Ramacandra, it was duly honoured by the other
kings, О excellent king. Now your son-in-law does not protect the
Brahmanas.
On hearing the words of the Brahmanas, the king spoke to
them: “You all may go quickly and at my behest say to King
Kumarapala: Return the settlement of the Brahmanas to them.”
On hearing those words, the Brahmanas were highly delighted.
With great delight they went and told these words to the king.
Kumarapala said:
О Brahmanas, I shall not abide by and honour the Royal Charter
issued by Rama. I disown the Brahmanas who indulge in violence
and kill animals in Yajna. There is no question of my having any
respect for and devotion to these killers.
The Brahmanas said:

»
63. О excellent king, how is it that you have destroyed the

charter (copper-plate edict)? Please abide by it. Do not be inclined
►
* 4»
towards sin.
194 Skanda Purana
The king said:

64-68. Non-violence is the greatest virtue. Non-violence is the
greatest penance. Non-violence is the greatest wisdom. Non-vio
lence is the highest fruit. The inner souls are alike, О Brahman as,
in grass, in trees, birds, men, worms, bugs etc., horses and goats,
elephants, spiders, snakes and buffaloes. All creatures, whether
small or great, are similar. How is it that you indulge in violence?
On hearing those thunderbolt-like words the Brahmanas became

furious. Their eyes reddened. The excellent Brahmanas replied:
The Brahmanas said:

9
69-73. What is said by you is true. Non-violence is surely the

greatest virtue. But still greater virtue is there. Listen with con
centration of mind.
The violence sanctioned by the Vedas is no violence.1 That is
the final verdict. When the animals are struck with a weapon and
they are made to suffer pain, there is sin involved and this alone
is Adharma, О superior one among the knowers of Dharma. Ani
mals are killed only with the recitation of Vedic Mantras without
the use of weapons. That violence is not the one that causes pain
to the animal; that violence is pleasant. Helping other is conducive
to merit and harassing others leads to sin. One is not defiled by
sins even after committing the violence sanctioned by the Vedas.
On hearing the words of the Brahmanas the king said again:
The king said:

74-78. The excellent Dharmaranya is the holiest spot of Brahma
and others. Brahma, Visnu, Mahe£a and others do not exist today.
Nor is there Dharma. The said Rama was a mere man. Where is
that long-tailed one, who was entrusted with your protection? The
charter of authority of yours is never seen; nor will I honour it
(even if produced).
Then the Brahmanas who became infuriated replied:
1. This is the defence of MImiriisakas about violence in sacrifice (yajhiya hirhsa).

III.ii.36.79-99 195
The Brahmanas said:

ш
О fool, how do your speak thus at the height of your arrogance?

The Four-armed Lord himself incarnated on the earth as a man
for the destruction of Daityas and protection of Dharma. He is the
refuge to those who are helpless. He is devoted to Dharma, com
passionate and sympathetic, the protector of living beings.
The king said:

79-81. Where is Rama today? Where is the son of the Wind-
god? All of them are like clouds which have disappeared. Where
is Rama? Where is Hanuman? If Rama or Hanuman were to exist
around, I believe he would have come to help the Brahmanas by
this time. Show me Hanuman, Rama or Laksmana. If there is
9 m m
evidence, О Brahmanas, let it be shown.
82-85. They said: “After making the son of Anjana his mes
senger, Lord Rama gave more than four thousand four hundred
villages, О king. Coming again to this place he gave thirteen
villages.
At Ka£yapl and Ganga, he made sixteen great gifts to the chiefs
of the Brahmanas. Splendid villages were given. Again, О heroic
one, he had the Sarhkalpa (mental decision) of donating fifty-six
(more). Excellent Gobhujas(?) numbering thirty-six thousand were
bom. One hundred and twenty-five thousand merchants were given
the title Mandatika”
• •
86-90. He said: “O Brahmanas, show the son of the Wind-god.

Merely on coming to know him, I shall give back the previous
status. If the proof is shown, I shall carry out the words of the
Brahmanas. Then all of us will become followers of the Vedic
cult. If not, you all adopt the Jaina cult/’
On hearing the words of the king all of them came back to their
respective places. The Brahmanas were dejected in their minds.
They were rendered blind with fury. Exhaling heavy breaths and
heaving sighs, they shouted Ha! Ha! They gnashed their teeth and
pressed the hands together. They told one another: “What shall we
do hereafter?”
91-99. All of them assembled together and discussed. Brooding
over Rlma’s statement (in their minds) and meditating on the son
of Anjana, they convened a great congregation of Brahmanas including
196 Skanda Purana
children and old people. The oldest Brahmana among them made
this splendid statement: “We have seventy-two groups belonging
to sixty-four Gotras. The Avatahka of each Gotra is the represen
tative of a village. Let one intelligent Brahmana of one Varga join
this group. All of them shall go to Ramegvara Setubandha. Hanuman
is present there.
May all who are free from illness go to Rama. Eschewing food,
controlling anger, devoid of deceptive tricks, may all of them
eulogize, meditate and repeat the names of Rama. Then Rama, the
son of Da3aratha, will have pity on the Brahmanas. He will give
a letter of authority that can never be violated even in Yuga after
Yuga. Pleased with our great penance, he will grant what we
desire.
If any Brahmana representing a Varga refuses to go there, he
shall be excommunicated from that Varga and certainly divested
of the rights of his position. He will not have anything to do with
the business affairs, marriage rite, collective activities of the vil
lage. He will be excluded from all places.”
100-109. On hearing that announcement in the assembly, a pure
Brahmana among them who was eloquent, efficient and good
voiced, proclaimed to the Brahmanas repeating each statement
three times. Clapping the hands at every statement he said: “If
anyone is disinclined to go, he will incur the sin of those who utter
falsehood, those who slander others, of a man who ravishes other
men’s wives, who is engaged in harassing others, of those who
imbibe liquor and are thieves of gold. Why make too much talk,
О Brahmanas? Let all excellent Brahmanas go on.” On hearing
that terrible utterance they decided to go.
On hearing that the Brahmanas were going, King Kumarapalaka
called them and said: “The agricultural products and what is got
by means of alms, I will certainly send to the Brahmanas of the
different Gotras.”
On hearing that, all became sad. “What shall happen after this?”
Three thousand Brahmanas decided then: “There is no doubt, we
shall go to Rama.” This was attested by signatures of the Brahmanas.
With joined palms the Brahmanas spoke thus: “The knowledge of
TrayT is destroyed here. The presiding deities of the three Vedas
have been made angry. Hence all the eighteen thousand should go
there.”
Thereupon, the excellent king called all those Gobhuja mer
III.ii.36.110-128 197
chants and said, “Stop those Brahmanas.”

Vyasa said:
110-113. Those chief Vaniks called Gobhujas who were not
much attached to the Jaina cult, kept quiet because they were
afraid of the loss of their means of livelihood. “How can we stop
those Brahmanas who are veritable fire(-gods)? The Brahmanas
burn by means of the fire of curse, О king; these Brahmanas are
deadly.”
The king then called those &udras who were born in Adalaya
and ordered, “May the Brahmanas intending to emigrate; be pre
vented.” Among them (Sudras) a few were adherents of Jaina cult.
At the behest of the king, they went to the Brahmana-colony for
preventing them.
Some of the Madras said:
114. Where is Rama accompanied by Laksmana? Where is the
mighty son of the Wind-god? О excellent Brahmanas, speak of the
present time.
115. Why do you go through the impassable forests infested by
tigers, lions and wild elephants? You are risking your life. You
are forsaking your sons, wives and homes.
116. Why do you go to a kingdom of wicked administration?
On hearing these words, some of the Brahmanas thought to
themselves.
117. Afraid of the great king and tempted by the gifts indi
cated, those fifteen thousand Brahmanas said, “May everything be
so.”
118-121. “Sometimes we shall carry on cultivation with needed
implements. Or we shall beg for alms.” Then those fifteen thou
sand excellent Brahmanas made a terrible statement: “Let the others
go. Let the charter of authority issued by Rama certainly be
yours.”
All those prominent Brahmanas were well-known as Traividya.
Only three thousand became (real) Traividyas (‘Masters of the
three Vedas’).
The kiftg said:
122-128. A fourth of the kingdom is given as (donation of) the
198 SkandaPurana *
plot of land. Henceforth the kinship shall be therefore mutually

in four ways(?). Cyavana will give his daughter. You accept the
girl, (otherwise) you will lose your avocation and will never have
'mutual kinship.
On hearing these words, the Brahmanas of TrayTvidya section

went to their respective places without backing out from the stipu
lated resolution [of meeting (?)]. Fifteen thousand leading Brahmanas,
the excellent Brahmanas called Caturvidyas, went away.
The three thousand spent that day with their minds worried with
thoughts. They were being dissuaded by their humble sons and
wives (from their resolve). With their mind concentrated on one
point (viz. departure), they did not get sleep. They got up at the
early dawn (in Brahma Muhurta). They shook off the shackles of
worldly attachment; abandoned their dear sons, wives and abodes.
All those leading Brahmanas met together at the outskirts of the
village.
129-133. All the three thousand performed their daily rites,
gave monetary gifts to Brahmanas and worshipped the Kula Mata
(the family deity).
Gananayaka stationed at the southern gate was worshipped with
Sindura and garlands of flowers for the purpose of the destruction
of all obstacles.
Bakula SvamT, the Sun-god, who enables (devotees) to attain
all objects was honoured. So also Srimata of great power was
respectfully worshipped. They worshipped Santa and bowed to
Jnanaja, the mother of the Gotra. Intent on going they attained
great delight. The Caturvidya Brahmanas inviting them again, asked
them about their return.
The Brahmanas said:

134-140. Either you do not go or after going return quickly so
that what is given by Rama will be helpful ere long.
On hearing it, the excellent Caturvidya Brahmanas said again;
“Neither for the sake of this place nor for the Brahmanas nor for
livelihood will we return. This should not be told to us again. О
excellent Brahmanas, livelihood was accorded to us by the emi
nent scion of Raghu’s family. We are proceeding towards (getting
back) that livelihood by means of Japa, Нота and Arcana.”
III.ii.36.141-154 199
Those fifteen thousand said to them again respectfully: “We

must stay here with devotion for serving the Fire-god. You must
go there for the sake of the accomplishment of the task of all.
Certainly we shall render all mutual help. If you do not keep up
your word, you will be devoid of livelihood.” Thereupon from
among them, a Caturvidya spoke.
The Caturvidya said:
141-147. О Вrah man as, at the outset it was Rama who gave the
livelihood to us. The Caturvidyas are of noble qualities. They
preserve their pious rites.
They are created by Brahma, Visnu and Siva as persons with
the duty of performing Yajnas and study of Vedas.
After giving the gift, Rama said to you that you should not go
away abandoning this place. This is the condition laid down. At
a time of great danger, the mighty son of the Wind-god should
be remembered.
With this stipulation, you have been established in your place.
How can one go away by thus transgressing the instruction of
Rama? Hence we tell you even as you are going for the sake of
accomplishing your tasks. (We shall also endeavour) for the fulfilment
of your task by means of Нота, Arcana etc. Your task will be
accomplished. It is true. It is true. There is no doubt about it.
On hearing these words those Brahmanas diverted their atten
tion to the journey. Then the three thousand excellent Brahmanas
started from that place.
148-154. Traversing country after country, forest after forest,
performing Sraddhas at every holy place, propitiating the ances
tors, meditating on Rama and Hanuman, taking food only once a
day, the Brahmanas of good conduct went slowly.
The Brahmanas who were calm, devoted to the vow of truth-
• 9
fulness and refused monetary gift, went a long way seeking the
vision of Hanuman.
They offered Sandhya prayers three times a day with concen
trated minds. As they were proceeding thus, auspicious omens
occurred (yet) while they were going their bundle of viaticum
(provision of food etc. for the journey) fell short. They became
exhausted and faced fatigue. Taking the great path, after walking
a short distance, they became unable to proceed even a step.
200 Skanda Purana9
But resolving firmly within their mind, emboldening themselves,

with the determination, (Without seeing Hanuman we will not go
back home’, the Traividyas proceeded to the place of the Monkey
Lord and RameSvara.
155-160. Devoted to truth, steadfast in their vows, having only
bulbous roots and fruits for food, they meditated on Rama and
Hanumanta. After taking up the vow, abandoning food and water,
they went along distressed with thirst and hunger, but devoutly
adhering to their vow.
Even as the Brahmanas were undergoing great distress, Rama,
the receptacle of devotion, became distressed in mind and spoke
to Hanuman: “O son of the Wind-god, О knower of Dharma,
hasten for the sake of the Brahmanas. The inhabitants of Dharmaranya
are distressed. My mind is burning now. I do not have any peace.
The person causing misery to the Bri&hmanas should be chastised.
There is no doubt about it. О monkey, I am rendered miserable
by those people who cause misery to the Brahmanas.”
161-163. On hearing his words, the Lord of Monkeys bowed
down to Rama. He was overwhelmed with great sympathy. In the
guise of an old Brahmana, the Lord of Monkeys appeared before
the Brahmanas for the sake of testing them. He joined his palms
with great devotion to the Brahmanas feeble with fatigue. Pouring
water through Kamandalu, he received and paid obeisance to all
and spoke these words:
Hanuman enquired:
164. Whence have you come here? Where are you desirous of
going? For what purpose are you traversing the terrible forest?
The Brahmanas replied:
165-166a. We are Brahmanas who have come from Dharmaranya
for the sake of the vision (and audience) of Rama and to represent
our distress. We are desirous of going to the great holy place
Setubandha that accords all desires. Due to the strict observance,
we have become emaciated in body. We are eager to see Rama
where the Monkey Lord, the son of the Wind-god, as well as
Rame£vara is present.
166b-172. On hearing that, the Brahmana said: “Where is Rama?
Where is the son of the Wind-god? Where is Setubandha and
III.ii.36.173-184 201
Ramegvara, О Brahmanas? It is far, far off. The forest is infested

by tigers and lions. It is vast and terrible. After going there, it
is difficult to return. О blessed ones, if my word is to be carried
out, all of you return. Or you may go. О Brahmanas, live long.
Be happy.” On hearing the words of the old man, the Brahmanas
of single-minded resolve said:
“O Brahmana, all of us do (wish to) go to Rama’s presence.
There is no doubt about it. If anyone of us dies on the way, he
shall attain Rama’s world. If anyone (of us) survives, he will
undoubtedly get livelihood from Rama. There is no refuge unto
us other than Raghava.”
173-176. After saying this, they set off eager to see Rama. After
spending the whole day when it dawned once again, Hanuman in
the form of an old man endowed with all features as before was
seen holding the Kamandalu and desirous of saluting.
He said:
From which place have you come here, all ye Brahmanas? Is
there some great profit expected? Or is there a festival of mar
riage?
On hearing these words of his, the Brahmanas were extremely

surprised. Duly bowing down, they made these respectful submis
sions:
177-184. “Our previous history is highly surprising. О Brahmana,
as you appear to be a sympathetic person, listen.
At the outset, at the beginning of the creation of the world, we
were established by the trinity of gods, Visnu, Siva and Brahma.
Thereafter, by repairing the ruins (of Dharmaranya and its shrines)
we were established by Srirama. The revenue of villages number
ing four hundred and f5rty-four was given (to us) with due honour
by the Lord of the Monkeys. For the sake of the worship, thirteen
villages including SItapura were given.
Thirty-six thousand Vaniks were assigned the duty of maintain
ing the Brahmanas. They are named Gobhujas. The Sudras were
one hundred and twenty-five thousand.
They were of three classes, viz. Gobhujas, Adalajas and MandaRkas.
These were excellent ones. Crores of precious stones were given
by h!m for the sake of their maintenance.
202 Skanda Puranam
Then there were Modha (eighteen thousand), Gobhujas (eigh

teen thousand), MandalTyas (hundred and twenty-five thousand)
and Adalajas (eighteen thousand).
Now, О excellent Brahmana, a wicked king named Ama does
not honour the charter issued by Ramacandra.
185-189. His wicked son-in-law named Kumarapalaka (alias
KumbhTpala) is always surrounded by heretics, in accordance with
Kalidharma (the characteristics of Kali Age).
Instigated-by the Jaina Indrasiitra (alias Indrasuri) following the
cult of Buddha (?) he has certainly repealed the charter of author
ity issued by Rama.
There were some Vaniks too like him with similar mentality.
They disown Rama and the noble-minded Hanuman.
‘Without a proof, I will not give (the privileges granted)’ (says
he). On coming to know of this, these Brahmanas have sought
refuge in Rama and the great heroic Hanuman, the protector of
Rama’s charter (to us). Hence, О highly intelligent one, all of us
approach Rama.
190. If the son of Anjana does not accord our desire, we will
commit suicide with the vow of non-intake of food.
191. To you who asked, we have spoken in detail. Considering
the feelings of affection reveal your avocation.”
Hanuman said:
192. As the Kali Age has arrived, where can one get the divine
vision, О Brahmanas? Go back, О eminent Brahmanas, if you
desire great happiness.
193. It is impossible to enter the desolate forest infested by
tigers and lions and wild elephants, and full of many forest fires.
The Brahmanas replied:

194. The previous day, a Brahmana said this. Today you have
come and speak the same.
195. Who are you? Rama or the son of the Wind-god in the
guise of a Brahmana? Have pity on us and tell us the truth, О lord,
О great Brahmana.
196-197. Hanuman told them what was concealed from the

Brahmanas: “O Brahmanas, I am Hanuman. Know me definitely
III.ii.36.198-208 203
(to be so).” He revealed his form and showed his big tail.
Hanuman said:
198-203. This is the visible ocean (expanse of water), the beautiful
Setubandha. This is Lord Rame£vara who stops appearing in the
womb (i.e. gives Moksa).
This is the excellent city well-known by the name Lanka where
SIta, the destroyer of the grief of Rama, was met by me.
At the point of the index finger, О excellent Brahmanas, shines
the great golden city of Lanka inaccessible to others except me.
It was here that Vibhlsana was installed by Lord Rama. This is
that great city.
Multitudes of devout people observing vows have brought water
from Ganga during their pilgrimage and poured over Rame£a.
Huge masses of these are seen in the great ocean. Thereby those
devout people have become free from sins, because they were
steadfast in their vows. Indeed prosperity comes up at the rise of
merit and loss, when sin predominates.
204-205. Formerly Caturvidya Brahmanas had been ousted from
their positions. At the time of the repair of the ruins, they were
re-established by Rama.
In the previous birth, О Brahmanas, worship of Hari was done
by me. Now firm devotion is seen in the form of your service.
Delighted by the power of the merit, I shall grant you the boon.
206-208.1 am blessed. I have fulfilled my duties. I am fortunate
on the earth. Today my birth is fruitful and the life is lived well
since I have come near the feet of Brahmanas. a
Vyasa said:
On seeing Hanuman their entire bodies thrilled with hair stand
ing on their ends. With the words choked in the throat, those
experts in speech spoke thus:
204 Skanda Puranam
CHAPTER THIRTYSEVEN
Return of Modha Brahmanas
Vyasa said:
1-2. Then those Brahmanas said to the son of the Wind-god:
“Now our birth is fruitful and life is well spent. Now the houses,
virtues (Dharma) of us, the Modha people, are blessed. The entire
earth is blessed and so the many varied sacrificial rites.
3. Obeisance to the devotee of $rirama, the slayer of Aksa.
Salute to the holder of thunderbolt who set fire to the city of the
demons.
4. Hail to the saviour of JanakT’s heart, to the compassionate
one, to the beloved one of $rirama who got distressed due to the
separation from SIta!
5. Obeisance to you, the extremely heroic one. Protect us
who are sunk in worldly affairs. Obeisance to you, the son of the
Wind-god, who consider Brahmanas as gods.
6. Salute to the devotee of Rama, the one who works for the
welfare of cows and Brahmanas. Obeisance to you, the black
faced one, one in the form of Rudra.
7-8. Obeisance to you, the son of Anjana, the remover of all
ailments forever. Bow to you, the highly powerful one wearing
serpents for the sacred thread. Obeisance to you, the one who
crossed the ocean, the builder of the bridge.’*
Vyasa said:
9. Delighted with this eulogy, the son of the Wind-god said:
“O Brahmanas, choose whatever boon appeals to your heart.”
The Brahmanas said:

*
10. If you are pleased, О chief of the Devas, О lord, the one
who carries out Rama’s orders, show to us now your form assumed
by you, О Hari, at (the time of the war in) LaAka.
11. So also slay now the king, the perpetrator of sins, the
wicked Kumarapala and, of course» Ama as well.
12. Let him obtain the fruit of depriving (us) of livelihood.
As a proof, О mighty one, do so. Why delay, tell us.
13. That king may become meritorious with the mind directed
III.ii.37.14-27 205
towards you. When the evidence is produced, О heroic one, he

will keep the honour of the charter (granted by Rama).
14. He will propagate Vedic cult all over the earth. О ex
tremely heroic one, steedfast in piety, show us your form.
Hanuman said:
15. My form with its gigantic body cannot be the object of
(ordinary) eyes in Kali Age. May the Brahmanas understand that
it is a mass of brilliance and divine.
16. Still, I am delighted with your great devotion, eulogy etc.
I shall show my form covered with a cloth. See.
17-19a. On being told thus, the Brahmanas who were eager to

accomplish their task completely, then visualized Hanuman of
divine form and features, having a huge body and a big tail.
Seeing Hanuman’s divine form, they were astonished. But taking
courage with difficulty, the Brahmanas spoke slowly: “Everything
is seen exactly as described in the Puranas.”
19b-21. He spoke to them all, as they stood covering their
eyes: “O prominent sages, take these fruits for eating. Eating these,
О Brahmanas, there shall be over-satiation. Even without Dharmaranya,
your hunger shall certainly be satisfied.*’
Vyasa said:
22. The fruits were eaten by the hungry Brahmanas and they
had the satisfaction of having imbibed divine nectar.
23. They had neither thirst nor hunger. The Brahmanas who
had been distressed in mind, became overwhelmed with surprise,
О king.
24-25. Then the Son of Anjana said: “O Brahmanas, Kali
Age having arrived, I will not come there leaving Siva, Rame£vara.
The token given by me may be taken there, when you go. The
truth hereof will dawn on that king undoubtedly.”
26-27. After saying thus, he lifted his arms and collected the
hairs from both the arms separately. He then made two packets
by covering them with Bhurja leaves. These he placed under the
armpits of a Brahmana, the packet containing the hairs from the
left grmpit under his left armpit and that containing the hairs from
the right armpit under his right armpit.
206 Skanda Purana
28-35a. “This is the bestower of all desires to a devotee of

Rama and it brings destruction to others.” He also said: “When
the king says ‘Present the credential.token’ the packet of the left
armpit may be quickly handed over. Or throw down the packet
at the doorway of the king’s (palace). It will burn his army, palace,
treasury etc. The queens, the princes and everything will be aflame.
When the king is prepared to restore the means of livelihood,
villages, the taxes of the Vaniks, nay, if he gives whatever was
given before, О Brahmanas, make him write up a final agreement.
If he gives everything as before and bows down with joined palms,
take everything completely as given by Rama. О excellent Brahmanas,
let the packet under the right armpit be thrown. Then the army
will be as before. Instantly the houses, the treasury, sons, grand
sons etc. will be seen released by the fire.”
35b-36. On hearing the nectar-like words uttered by Hanuman,
the Brahmanas felt elated with joy. They danced and sang. Some
of them pronounced “Hail! and Victory!” laughing loudly with one
another.
37-39. With the hairs on their bodies standing on ends, they
eulogized again and again. Some enthusiastic ones caught hold of
his tail and kissed it. One (of the Brahmanas) said, “The task was
accomplished by my effort.” Another said, “O blessed one, this
was achieved by me.” Then Hanuman said, “O Brahmanas, stay
on for three nights so that you will get the merit of (visiting)
Ramatlrtha.”
40a. Saying “So be it”, the Brahmanas performed the rite of
Brahmayajha.
40b. By recitation of the Vedas at a high pitch, they (as it
were) deafened the forest.
41. After staying for three nights, those Brahmanas intending
to depart told Hanuman thus at night with excellent devotion:
42-44. “We shall go to the holy Dharmaranya the (next) morn
ing. О dear one, we should not be forgotten. (Let everything) be
forgiven.”
Then, О king, the Son of the Wind-god (broke) a big rock from
the mountain and made it quadrangular in shape and ten Yojanas
in extent. After spreading it, he said to the Brahmanas, “O excel
lent Brahmanas, well-guarded by me, you all lie down on the rock
free of worries.”
45. On hearing this, all of them had very happy sleep. Having
IILii.37.46-61 207
fulfilled their task thus, they all slept in the beginning of the night.
46. That compassionate protector of the charter of Rama, Hanuman,
identical with Rudra, stayed on the earth for the sake of protecting
the Brahmanas.
Vyasa said:
47-49. At midnight when all of them were fast asleep, (Hanuman)
prayed to his father: “You have rendered great favour, О SamTrana,
take these Brahmanas to their abode.*’
Urged by his son Hanuman, the father lifted up the rock (along
with the Brahmanas), О descendant of Bharata. The excellent one
A_
took these good Brahmanas to their abode.

50. Within three Muhurtas he reached Dharmaranya covering
the path (distance) traversed by the Brahmanas in six months.
51-53. Knowing that the rock was moving, one of the Brahmanas
born of Vatsya Gotra sang sweetly (some) &lokas to the other
Brahmanas. On hearing the song, they were surprised. When the
day dawned well, they woke up and wakened one another. Ex
tremely astonished, all said, “Is this a dream or a delusion?” With
thrill and excitement, they got up and saw Satyamandira.
54. By means of their inner sense, they saw this as the power
of the Son of the Wind-god. On hearing the sound of the Vedic
chant, the Brahmanas experienced excessive delight.
55. On seeing the great rock, the villagers considered it a
great miracle. They wondered what it was.
56-57. Those people announced that miracle to every house
hold: “That splendid rock is full of Brahmanas. We do not know
whether it is auspicious or inauspicious.” They thus discussed
among themselves.
Vyasa said:
58-60. Then those sons as well as grandsons of the Brahmanas
came there and said, “Fortunately, those wayfaring Brahmanas
have returned.” With delighted mind, they saw (each other) face
to face. They did everything concerning the reception like stand
ing up, saluting, embracing, kissing, sniffing gladly etc. They duly
honoured them. The details were narrated fully and the quick
return explained.
61: After adoring them all (by presenting them) sweet scents,
betel-leaves and saffron, they went to their houses joyously, re
208 Skanda Puranam
citing the $anti verses.

62. In the morning, the travellers got up in the great PItha of
Ananda. They saw the great holy spot and were filled with eager
ness and delight.
63-64. They felt highly surprised. “What is this excellent shrine?
In the southern entrance the $anti Mantras are being chanted. The
houses look beautiful like the abode of Indra. The shrines of Kulamatr
(the Family Mother) are seen as splendid as fire."
65. While the Brahmanas were speaking thus, a Brahmana
who had arrived for the worship of Maha£akti, saw that group of
Brahmanas.
66. Delighted and elated, he went there where the Brahmanas
had assembled together. He said: Thank Heaven! The wayfaring
Brahmanas have arrived."
67. Then the Brahmanas stood up in reverence. Those who
had come with materials of worship venerated them. Both the
groups saluted each other.
68. As befitting and in accordance with the injunctions, they
honoured each other readily. Whatever happened in the presence
of the Lord of Monkeys was made known in the presence of Brahmanas.
69. On hearing the words of the travellers, the excellent Brahmanas
became filled with delight. Chanting the Santi Mantras, they went
to their homes with delight.
70. They met together and discussed. Everything was fixed by
those who were astrologers. Getting up in the morning the Brahmanas
set out to Kanyakubja.
71. Some of them were borne in hammocks, some rode horses
and chariots, and some were seated in palanquins. They were
going in various sorts of vehicles.
72. Having reached the city and going to the splendid banks
of Ganga, those intelligent ones camped there and performed the
rites of holy bath and distributed monetary gifts etc.
73-75. They were seen by a certain spy and he carried the news
to the king’s presence: “Here many horses, swinging hammocks
and chariots of the Brahmanas residing in Dharmaranya are seen.
Certainly they have come.”
The king said, “They had been sent by me earlier to the pres
ence of the Monkey. Bring them to me."
III.ii.38.1-13 209
CHAPTER THIRTYEIGHT
Acquisition of the Charter by Brahmanas
Vyasa said:
1-4. When it dawned clearly, the Brahmavadins (‘chanters of
the Vedas’) performed their early morning rites, wore splendid
clothes, bedecked their mighty arms with bracelets set with jew
els, adorned (their fingers) with rings and held fruits individually
(in their hands).
With ear-rings glittering in their ears, they proceeded gladly.
They went and stood at the palace doors. On seeing them the
mighty prince smiled a little and said: “O ye ministers, may this
be heard. It appears that these excellent Brahmanas have returned
after seeing Rama and Hanuman.”
5. After speaking these words the king remained silent. All
the Brahmanas sat dawn with two or three seated in every row in
due order.
6. They enquired after the king’s welfare and that of (his
army consisting of) elephants, chariots and infantry. Thereupon,
the noble-minded king spoke to the Brahmanas:
7-10a. “With the favour of Arihanta, I am well in every respect.
That is the (real) tongue which glorifies Jina: Those are the (worthy)
hands that worship Jina; that is the (real) eye which is fixed at
Jina; that is the (real) mind which is engrossed in Jina. Mercy
should be shown everywhere; the individual soul should be always
venerated. One should go to the Yogagala and offer obeisance to
the preceptor. The great Mantra ‘na cakara* (navakara ?)' should
be recited day and night. ‘Pancusana’ (Paryusana?) should be per
formed and gifts should always be made to £amanas.”
1Ob-13. On hearing these words the Brahmanas gnashed their
teeth. Heaving a great sigh, they spoke to the king: “It has been
told by Rama and the intelligent Hanuman: Tt is known all over
the world that you are most righteous person. Give (back) the
(means of) livelihood to the Brahmanas. It will be known that it
is given by you, never by me’. Keep to the words of Rama and
be happy by doing it.”
1. ‘net cakara4 is a scribal error for 'navakara'. The scribe’s ignorance about
the term navakara signifying a salute to panca-paramesthins, is probably responsible
for this confusion.
210 Skanda Purana
The king said:

14-IS. May all of you go where Rama and Han Oman are stay
ing. Rama will give everything. What for did you come here, О
Brahmanas? I will never give. I will never give even a Varatika
(a cowrie); no village and no means of livelihood. Go wherever
it pleases you.
16-21. On hearing the terrible words, the Brahmanas were excited
with anger. They said, “Well, suffer from the anger of Rama and
Hanuman now.” After saying this, they threw down the packet of
hair from the left armpit given by Hanuman in the abode of the
king. The excellent Brahmanas then retired.
When the group of the Brahmanas departed, the whole place
was ablaze with columns of flames. Everything became full of
flames of fire. All the royal paraphernalia got enveloped in fire:
the umbrellas, the chowries, the treasury-rooms, the arsenals etc.
The queens, the princes, the elephants and many horses, the vehicles
and conveyances of all sorts—all were completely burning. Palanquins
of various sorts and thousands of chariots were burnt. Seeing everything
blazing thus, the king became excessively grieved.
22. There was none to save him. All men were frightened and
bewildered. That fire could not be controlled by Mantras (spells),
Yantras (mystic diagrams) or Mulikas (herbs).
23. When Rama becomes angry, his anger destroys crores of
the crooked. All perish at his anger. What to say of the (insig
nificant) Kumarapalaka?
24-25. Seeing everything burnt down, the naked Jaina mendi
cants, trembling again and again, took in their hands their pots,
auspicious sticks, red blankets and without shoes or sandals fled
away to ten directions.
26. They made loud and confused noise, “All of us are un
doubtedly set on fire by the chief Brahmanas. Run away, run
away.”
27-28. Some of them had their pots broken, some their sticks.
Those naked ones fled away, some calling 'VTtaraga* and some
‘Arhanta’ while running.
Then the Wind blew, as if to kindle the fire all the more.
29-30. He had been sent by Hanuman with a desire to save the
interest of the Brahmanas.
The king ran on foot here and there alone and lamenting en-
III.ii.38.31-48 211
quired, “Where are the Brahmanas?" On hearing from the people,

the king went to that place where the Brahmanas (were resting).
31. О king, after going there suddenly, he caught hold imme
diately of the feet of the Brahmanas. The king fell down uncon
scious.
32. Repeating the name of the son of Da£aratha, “Rama, Rama”,
the king with deep humility spoke these words to the Brahmanas:
33. “I am the servant of the servant of that Rama and of
Brahmanas. I had become blind through the darkness of ignorance.
34. The magic ointment, the great medicine, viz. Rama's name,
has been obtained by me. Those men who serve and adore other
gods than Rama are being burnt by the fire, О lord, like me whose
mind is deluded.
33. (Repeating thrice) Hari, Bhagirathl and Vipras—this is
the essence (most important) in the three worlds.
36. Brahmanas, Ganga and Hari are the stairway to heaven.
The name of Rama is the great rope(-way) whereby one in led
(taken up) to Vaikuntha.”
37-41. Lamenting in this manner, the king spoke with palms
joined in reverence: “O Brahmanas, may the fire be extinguished.
I shall restore to you the charter. Now I am your slave, О Brahmanas.
My words shall not be otherwise. (If they be so) let me incur the
sin of Brahmana-slaughter, of defiling other men's wives, the sin
of drinking liquor, of stealing gold and of the assassination of the
preceptor. Whatever you desire, 1shall grant it. Devotion to Brahmanas
as well as to Rama should (will) always be engaged in by me. 1
shall never do anything other than these, О Brahmanas."
42-44. On that occasion, О king, the Brahmanas became mer-
■
ciful. In order to quell the curse, they threw the other packet.
When the hairs were thrown, the army regained life. The quarters
became clear and pure. The trumpeting sounds produced in all the
quarters quietened down. The subjects became hale and hearty
with mind full of great delight. Everything, the sons and grand
sons, stood as before.
43. As before, the common people became obedient to Brahmanas.
Excepting the Visnu cult, they did not know (i.e. recognize) any
other religious belief.
46-48. A new letter of authority legally binding as before was
issued. «Heretics were banished, duly making the scripture hold
good. Those outside the pale of the Vedas including the good, the
212 Skanda Purana *•
middling and the lowly disappeared. The class of merchants called

AdhavTjas was formed among those former thirty-six thousand
Gobhujas. All of them were directed to attend to the Brahmanas.
49. They were very efficient and of good conduct. They adored
the gods and the Brahmanas. Renouncing the path of heretics, they
became devout followers of Visnu. • •
SO-S1. Coming to the banks of Ganga, the king handed over the
letter of authority to them with sincere devotion. He handed it
over to the Traividyas.
When the Brahmanas who had deviated from the duty which
they owed to the place (Dharmaranya and the shrine) approached,
(to claim the rights in the charter) the king was requested by those
Brahmanas who had created the trouble:
52. “O king, remove those Brahmanas who broke their words.”
There were disputes in regard to the livelihood bequeathed.
53. In order to show justice, the assembly members were
constituted. When the signatures were checked, they were found
to be different.
54. On hearing this, the king made arrangements for Tuladana
(gift of gold equal to the weight of the body of the recipient). As
the gifts were being offered, the Caturvidyas spoke: h
55-58. “How can we accept monetary gifts, as the caste has

been lost by us.”
All those Moheraka Brahmanas, the masters of the Vedas and
■ 9
the Vedangas who were fifteen thousand in number were warded

off from their place. Thereupon, О king, the Vadavas (Brahmanas)
were called by the king who was a follower of Rama. He formed
a difference in the caste. Traylvidya Brahmanas who went to the
lord, at Setubandha, shall be given the means of livelihood. Those
L
who did not go became Caturvidyas (in designation).

59. There will not be any relationship with the Vaniks nor
marriage alliances with them. As the caste has been differentiated,
there was no relationship in the means of livelihood at the village.
60. Those &udras who were devoted to the Brahmanas and
who were not misled by the heretics, those who recanted the Jaina
cult, are excellent Gobhujas.
61. Those who persisted in heresy, those who caused the
disappearance of the letter of authority of Rama—all of them,
Brahmanas as well as Sudras, were beset with restrictions.
* w
62. Those who were true to their promise though living there.
III.ii.38.63-75 213
became happy. The Caturvidyas were colonized by the king out

side the village.
63-64. (The king said:) “I must certainly do only such things
as will not enrage Rama. Those who were averse to Rama and who
have reportedly come face to face (i.e. accepted devotion to Rama)
should be known as Caturvidyas.” They were thrown out of the
jurisdiction of the assignment of means of livelihood. Then King
Kumarapalaka became satisfied as having fulfilled his task.
65-74. With great humility, he spoke in the presence of the
Brahmanas: “It was not I who deprived you of your livelihood in
the village. This has been brought about by fate.
To whom the fault of (unwittingly) committing an offence can
be attributed? Fire is produced in the jungle sheerly due to fate,
by falling together of pieces of wood (in friction).
Condition has been set by you for the sake of a token or sign
of recognition (of Rama’s charter) having carried out the order of
Rama through the Son of the Wind-god (?).
Ye Brahmanas returned. To whom is that fault to be imputed?
Ultimately even one who is a great sinner quickly attains the
region of Visnu by remembering Hari. How can there be doubt?
When the great merit of a man comes up (to fruition) his intellect
becomes inclined towards supreme good.
At the time of the rising of (the consequence of a sin) it shall
be just the reverse.
Suspicious disbelief in the immanent soul of living beings is
not beneficial. It is that soul that alone protects the three worlds
through piety.
Suspicious disbelief in the one whom Indra and other gods and
all the ascetics including Sanaka, worship for the sake of salva
tion, is not beneficial.
It is widely known that Rama’s name is on a par with the
thousand names (of Vi«nu). If one doubts about him, how can
there be Siddhi? Hari gave the token of recognition.
The sin committed due to heresy has been wiped off by my
bowing down to you. All ye Sirs, be pleased. Refrain from being
angry with me.”
The Brahmanas said:

75Г О king, your piety is impaired by the things happening by
214 Skanda Purana■
chance. Indeed what is inevitable has to be faced even by great

men.
76. The nakedness of NTlakantha and the compulsion on Hari
to lie on the Great Serpent is brought about by fate which is the
creator of happiness and misery.
77. Let the Traividyas of truthful resolve possess the letter of
authority of Rama. As for us, please grant the place where we live.
78-81. On hearing their words, the king became inclined to

cause happiness to the Brahmanas. Hence a place was given to
them (which became) known as Sukhavasa.
The king rejoiced immensely by offering with great faith gold,
garments, flowers, wish-yielding cows, golden ornaments and different
kinds of objects.
Those who had been established by the three gods (Brahma,
Visnu, and Siva) should be known as TrayTvidyas. Those excellent
Brahmanas who were settled at Sukhavasa by the fourth one i.e.
the king, became Caturvidyas in Kali Age.
82-83. All those Caturvidyas were established in Dharmaranya.
They bestowed the Vedic blessings on the noble-souled king. Riding
chariots and horses, the contented Brahmanas reached the great
Moheraka with great delight.
84. It was on the thirteenth day in the bright half of Pausa
(Dec.-Jan.) that the Brahmanas received the letter of authority.
They performed the offerings of oblations with the family deity
in view.
85. Every year the offering of oblation should be made in
accordance with the injunctions. The holy, auspicious ablution
should be performed by a noble-minded person.
86. Song, dance and instrumental music should be had with
out fail on that day in that month so that there may not be any
cessation of the means of livelihood.
87. If Vrddhi (the impurity due to childbirth in the family)
happens untimely, first this oblation etc. is given and afterwards
Vrddhi pollution is to be observed.
88-92. The Traividyas born of the family of Modha, who were
more like broken wayside watersheds, and the Caturvedins (as
well) perform Gotra Pujana. That should be performed in the
middle of the rainy season as well as when Lord Janardana goes
to sleep.
III.ii.38.93— III.ii.39.9 215
If anyone omits this and performs a Srauta or Smarta rite (in

Pausa?) then the family deities become infuriated and destroy
everything.
Thereafter at the time of the great celebration of marriage rites
and during such rites as Mauhjibandha (investiture of the sacred
thread) etc., the Muhurta of Gananatha is auspicious.
Those Brahmanas who were banished by King Ama from his
kingdom, the fifteen thousand ones, went to Sukhavasaka.
93-94. Formerly Rama himself gave fifty-five villages. The
Vaniks there gave them means of livelihood. Those persons who
bestowed means of livelihood on the Brahmanas, were the Adalajas,
Mandallyas and the pure Gobhiijas. They were devoted to the
service of Brahmanas.
CHAPTER THIRTYNINE
Different Families and Groups in Dharmaranya
Brahma said:
1-2. Listen, dear son, I shall state the greatest secret. These
great Caturvidya Brahmanas are mentioned as Brahmavids (‘knowers
of Brahman’). Regularly they studied their respective branches of
Vedas and performed rituals with Vasatkara and Svadhakara. They
were obedient to Rama and acted according to his behests. They
were extremely devoted to Hanuman.
3-5. Once upon a time, Devas came to Brahma. They were
desirous of seeing the Brahmanas and they went there with Brahma
and Visnu as their leaders.
• •
On seeing the Devas arrived, they moved forth from their respective
places. Offering Arghya, Padya and Madhuparka, the Brahmanas
worshipped the Devas with Brahma as (their) leader. Seated in
front of Brahma, they recited the Vedas.
6-9. They recited the Samhita by the Padat Krama and Ghana
method of recitation. The Rgveda Samhita consisting of the Rk
Mantras was recited in a high pitch.
They recited the Saman verses, different kinds of Stotras, Sastras,
YajyCts, Puronuvalcyas (Introductory verses and hymns) and the
216 Skanda Purana
Mantras as follows:1 that followed by four letters viz. yajamahe,

and by the four letters namely astu srausat, by the two letters yaja,
five letters ve yajamahe, two letters vausat. These constitute Yajna.
He who repeats these, along with knowledge thereof, attains the
status of Brahman. It is the truth; it is the truth that I speak. All
those Brahmanas were engaged in the Vedic chant with concen
tration of mind.
10. In the courtyards, the deer used to scratch their (matted)
hairs. The Brahmanas repeated Vedamata (GayatrT) in accordance
with the injunction.
11-13. The young ones of the deer used to eat Darbha grass held
forth by them in their hands. On seeing the hermitage of those
householders free from enmity, the Devas became satisfied very
much and spoke to each other: “Now (it seems to be) Tretayuga.
All of them are devoted to Dharma (righteousness). What can the
sinful, so-called wicked Kali, do?" All those three (gods) called
the Caturvidyas and said:
14. “We shall give due share to you and to the Traividyas for
the purpose of livelihood. Maintain it as before."
15-17. The Vaniks mentioned before were thirty-six thousand
in number. The Traividyas numbered three thousand and the Caturvidyas
are said to be fifteen thousand.
They helped one another and had their own livelihood. The
Traividyas had three shares and the Atrins had four. They came to
the abodes of the merchants everyday and shared with one another the
fees for the priestly rites as laid down by Brahma, Visnu and Siva.
18-20. There was no inter-marriage between Caturvidyas and
Traividyas. (The details of) the Caturvidyas and the Traividyas
have been declared by me.
Due to their receiving of three shares they are Traividyas and
the Atrins had four shares. This differentiation (in the share) of
the castes was created by Brahma, Visnu and Siva. Those Brahmanas
became satisfied and bowed down to those excellent'Suras. After
1. Some terms herein are symbolic. The first term Caturaksara implies yajamahe
The second term Caturaksara indicates the four syllables: astu irausaf, Pahcakfara
the five-syllabled: ye yajamahe, and dvyak$ara implies two syllables *yuju’ and
‘vaufaf’, the last consonant not being a syllable.
These sentences are to be uttered by the Adhvaryu Priest in the course of per
formance of a sacrifice. Thus the line states: “They recited the Mantras followed by
the four letters yajamahe, also Mantras followed by the four letters 'astu vaufaf’, by
two letters viz. Lyaja\ by five syllables 'ye yajamahe’ and by two syllables 'vaufaf'.
III.ii.39.21-40 217
assigning the means of livelihood, the Devas went back to their

respective abodes.
21. The Brahmanas, Caturvidyas and Traividyas, together were
residents of fifty-five villages.
22-24. There are fifteen Gotras of the Caturvidyas, viz. Bharadvaja,
Vatsa, Kau£ika, Ku£a, £andilya, Казуара, Gautama, Chadana,
Jatukarnya, Kunta, Va£istha, Dharana, Atreya, Mandila and Laugaksa.
1 shall mention in due order the names of their own (original)
native places.
25-33. They are* STtapura, Sriksetra, MagodT, Jyethaloja, £eratha,
Chede, Tall, VanodT, GovyandalT, KantacosalT, Koheca, Candana,
Thalagrama, Soha, Hathanja, Kapadavanaka, Vrajanhori, VanodT,
PhTna, Vagola, Drna, Thalaja, Carana, Siddha, Bhalaja, MahovT,
Alya, MalTa, Godhan, Amata, VathasuhalT, Manaja, SanadTya, AnandTya,
PatadTa, TikolTya, GambhT, Dhania, Matra, Natamora, Valola, Rantyaja,
Rupola, BodhanT, Chatrota, Alueva, VasatadTa, Jasasana, GotTya,
CaranTya, DudhTya, Halola, Vaihola, Asala, Nalada, Deholo, SauhasTya
and SaiiihalTya. These are the fifty-five villages in due order,
given by Rama to the Brahmanas duly.
34. Henceforth I shall tell the Gotrajas of these villages. So
also the Pravaras will be mentioned in due form.
35. After knowing the GotradevT (the deity of the Gotra) and
the Pravara, the Svasthana (native place) is known. The Brahmanas
are the residents of Svasthana.
Narada said:
36. How is Gotra known? How is Kula known? How is the
deity known? Explain that correctly.
Brahma said:
37. STtapura is the first one. There are two Pravaras: Ku£a and
Vatsa. They have been narrated to you by me.
38. $iiksetra is the second. There are three Gotras: Chandanasa,
Vatsa and Ku£a—the third Gotra.
39. The third village is Mudgala. Ku$a and Bharadvaja (are
the Pravaras), £oholT is the fourth. Ku£a is the Pravara.
40. Jyesthala is the fifth. Vatsa and Ku£a are glorified (as
*¥he original editor states that the list is not grammatically correct. He printed
it as per MS before him.
218 Skanda Purana
Pravaras). $reyasthana is the sixth (and has) Bharadvaja and Ku£a

(as Pravaras).
41. DantalT is the seventh. Bharadvaja and Ku£a (are the Parvaras).
Vatasthana is the eighth. Understand this, О excellent son.
42. There are three Gotras there—Ku£a, Kutsa and Bharadvaja.
Rajnah Рига is the ninth with Bharadvaja as the Pravara.
43. Krsnavata is the tenth with Ku£a as Pravara. Dahaloda is
• • • • ■
the eleventh with Vatsa as Pravara.

44. Cekhali is the twelfth with Pauka and Ku£a as Pravaras.
45. Cancodakhe and DeholodI have Atri, Vatsa and Kutsa too
as Pravaras. Of Bharadvajikona (the Pravaras are) Bharadvaja,
Golandrna and A£aku.
• •
46. In the two, viz. Thala and Tyaja, Ku£a and Dharana (are
the Pravaras). Naranasiddha is Svasthana of which Kutsa is glo
rified as the Gotra.
47-48. Bhalaja has Kutsa and Vatsa (as Pravara). MohovT, Aku£a,
and Iya£lTa have $andila. So also GodharT Patra and Anandiya
have two Pravaras viz. Bharadvaja and $andila. PatadTa has Ku£a
as Pravara.
49. Vamsadla and Jasva and Kautsmana as Pravara have Vatsa,
• • *
Atreya; and Aku£a and Gautama (are) of Gita.

50. CaranTa has Bharadvaja. DudhTa has Dharanasa. Sonna
has Mandilya.
51. Vailola has Huâ. Asala has Ku£a (and) Dharana is the second.
52. Nalola, Vatsadharanlya and Delola have Kutsa. SohasTya
has Bharadvaja, Ku£a and Vatsa.
53. SuhalTa is spoken of having Vatsa. The Gotras and Svasthanas
have been mentioned in due order.
54-55. Those who are mentioned as $Ttavadiyas have Ku£a and
Vatsa as Pravara, Vi£vamitra and Devarata and the third Data.
Bhargava, Cyavana, Apnavana, Aurva and Jamadagni are the Sages.
Vaca, ArdaSesa and Vutala are glorified as Gotra deities.
Thus (ends information about) the first Gotra.*
56-58. Srlksetra is mentioned as the second. There are two
Gotras—Chadanasa and Vatsa. The Devls—goddesses are two.
Ahgirasa, Aihban$a, Yauvanagva, Bhrgu, Cyavana, Apnavana, Aurva
and Jamadagni are the Sages. The female deity is mentioned as
'"Though not supported in the text, the editor thinks that 'Moheraka* should have
been mentioned as the first Sthana.
III.ii.39.59-71 219
Bhattarika and the second one is $epala.

Listen to them (the characteristics of those born of this family),
О excellent one among sages.
59. They are irascible but of good conduct. They are devoted
to the rites as mentioned in $rutis and Smrtis. They are engaged
in the five Yajnas and they have permanent relationship. All of
them are excellent kings; they are conversant with (treatment of)
wounds and are born of sacrifice.
Thus (ends) the second Gotra.
60. The third one is Magodoa. There are two Gotras: Bharadvaja
and Kutsa. The DevTs are two.
61. Angirasa, Barhaspatya and Bharadvaja are the three Pravaras.
Vigvamitra and Devarata are the Sages.
62-63. £esala, Budhala and Adhara£anti are mentioned as dei-
• 9
ties. The Brahmanas born in this village are truthful in speech.

They are observers of the rite of worshipping Brahmanas. They
are devoted to different kinds of Yajnas. All are devoted to dif
ferent kinds of Yajnas. AH the Brahmanas born in this village are
leading sages.
Thus (ends) the third Gotra.
64-66. The fourth is $Tholiya village. There are two Gotras:
ViSvamitra and Devarata and the third is Audala. The deity is
CacaT. She is glorified as the deity of the Gotra. All those born
in this Gotra are weak and given to worrying. The Brahmanas, О
excellent king, are liars and greedy. But they are excellent Brahmanas
well-versed in all scriptures.
Thus the fourth Sthana.
67-71. Jyesthaloja is the fifth Svasthana that is glorified. Two
Pravaras, viz. Vatsa£Tya and Kutsa£Tya are declared (for this place).
Avarivrvapra,* YauvanaSva, Bhrgu, Cyavana, Apana, Aurva and
Jamadagni are the Sages (?).
CacaT is the deity of Vatsagotra and Santa is born of Kutsa
Gotra. With these three and five (Sages) the Brahmanas are of the
nature of Brahman.
They are quiescent and have control over their sense-organs.
Their conduct is good. They are endowed with wealth and sons.
They are devoid of the study of the Vedas but are experts in all
types of works. Handsome in form, they follow the mores and
*Probttbly Avari—Vrvaprd (?) arc two separate names. If so taken, the oumber
eight (“three and five”) mentioned in the next verse (69b) becomes meaningful.
220 Skanda Purana
conduct of Sistas (good people). They are well established in all

types of pious rituals. The Brahmanas born here offer water (in
plenty); they are engaged in the pious activity of making gifts.
Thus (ends) the fifth Sthana.
72-75. Those bom in Seratha villages have two Paravaras—
Ku$a and Bharadvaja. There are two deities. ViSvamitra, Devarata,
the third Audala, Angirasa, Barhaspatya and Bharadvaja are the
Sages. Kamala, the great LaksmT, is the deity. The second deity
is YaksinT.
Those born in this Gotra are scholars engaged in rites laid down
in $rutis and Smrtis. They regularly engage themselves in the
study of the Vedas. They are ascetics and suppressors of enemies
(within and without). They engage themselves in performing Yajnas
for self and on behalf of others. All those Brahmanas mentioned
Ш
by me are devoted to all Brahmanical rituals.

Thus (ends) the sixth Sthana.
76. The people of DantalT have Bharadvaja, Kutsa, Saya, Angirasa,
Barhaspatya and Bharadvaja(?) as the Sages.
77-78. YaksinT is mentioned as the deity. So also (is) Karmala.
The Brahmanas born in this Gotra are splendid and wealthy. They
dress well and adorn themselves with ornaments. They have great
devotion to Brahmanas. All of them are ready to feed Brahmanas
and are devoted to religious rites.
Thus (ends) the seventh Sthana.
79. Those born in the Vadodrlya family are known to have
four Pravaras, viz. Ku£a, Kutsa, Vatsa and Bharadvaja.
80-85.1 shall mention their Pravaras(?) and Gotras in due order.
Vigvamitra, Devarata and the third Audala.
Angirasa, Ambansa and the third YauvanaSva. Bhargava, Cyavana,
Apnavana, Aurva and Jamadagni. So also AAgirasa, Barhaspatya
and Bharadvaja.
Karmala, Ksemala, Dharabhattarika and the fourth Ksemala(?)
are mentioned as the Gotra mothers in due order.
Those born in this Gotra are always engaged in performing the
rite of Pancayajna. They are greedy and hot-tempered and prolific
j
in progeny. They are engaged in the rites of holy ablution, offering

gifts etc. They have always control over their sense-organs (?).
They dig (and construct) thousands of wells, tanks and lakes.
Ready to take up vows and observances, they are aware of what
is good. They are fools devoid of Vedic study.
IILii.39.86-107 221
Thus (ends) the eighth Sthana.

86-89. In the village named GodanTya, there are two Gotras:
Vatsa Gotra is the first and Bharadvaja is the second. Bhrgu,
Cyavana, Apnavana, Aurva, and Purodhasa are the Sages, $ihari
should be known as the first (deity) and the second YaksinT. The
Brahmanas born of this Gotra are richly endowed with wealth and
grain. They tend to be angry but are devoid of covetousness. They
are vindictive and crooked. О king, they are mentioned by me as
given to violence and covetous of wealth.
Thus the ninth Sthana.
90-92. The Brahmanas in the village KantavadTa are born of
Kusa Gotra. I shall mention its Pravara. Listen, you excellent king.
ViSvamitra, Devarata and Udala—these three are declared (as Sages).
CacaT is mentioned as the deity. Listen, you excellent king. With
delighted and concentrated minds they perform sacrifices. The
Brahmanas are experts in all scriptures. They are truthful in speech.
Thus the tenth Sthana.
93-97. People of Vekhalo (Vekhala?) are mentioned by me as
born of Kutsa family. They have three Pravaras. Listen, you excel
lent king. The three (Pravaras) viz. ViSvamitra, Devaraja (? Devarata)
and Audala are remembered. CacaT is remembered as their deity
protecting the family. The Brahmanas are noble-souled, possess
ing Sattva and endowed with good qualities. They are ascetics,
Yogins and masters of the Vedas and Vedangas (ancillaries to the
Vedas). They are good people, observers of traditional code of
conduct, engrossed in devotion to Visnu.They regularly perform
Sandhya prayers and holy ablution. They eagerly feed the Brahmanas.
These are mentioned by me as belonging to this family. You listen
hereafter.
Thus (ends) the eleventh Sthana.
98-101. Those of Dehalodla are mentioned as having Kutsa
Pravara. Angirasa, Ambansa and the third Yuvana£va. &ri£esadurbala
is declared by me as the Gotra deity. Those who are born in Kutsa
family are of good conduct and truthful in speech. They regularly
study the Vedas. They see only weak points and loopholes of
others. They are hot-tempered and devoid of inconstancy, haters
and crooked (in attitude). Aggressively violent these born of Kutsa
are covetous of wealth.
Thu£ (ends) the twelfth Sthana.
102^-107. In Koha, the Brahmanas are said to have three Gotras,
222 Skanda Purcina
viz. Bharadvaja, Vatsa and the third Ku£a also. I shall mention
the Pravaras also in the order of the Gotras. (They are) Bhargava,
Cyavana, Apnavana, Aurva and Jamadagni. The Pravaras of the
third Gotra Ku$a are three, viz. Vigvamitra, Devarata and the third
Audala. YaksinT is mentioned as the first (deity) and the second
is &Thuri. CacaT is mentioned as the third. These are the deities
of the Gotra in due order.
The Brahmanas born in this Gotra are scholars engaged in the
rites laid down in $ruti and Smrtis. They regularly study the Vedas.
They are ascetics suppressing (their) enemies. Hot-tempered, greedy
and wicked, they are engaged in performing Yajiias for themselves
as well as on other’s behalf. All of them are mentioned by me as
excellent Brahmanas devoted to Brahmanical rituals.
• *
Thus (ends) the thirteenth Sthana.

108-111. Those who are born in Candanakheda are of Bharadvaja
Gotra. Angirasa, Barhaspatya and the third Bharadvaja are the
Sages. YaksinT has been mentioned as the deity here by the in
telligent Vyasa.
Those who are born as Bharadvaja Brahmanas have the form
of Brahman. They are calm. They have control over their sense-
organs. They are of good moral conduct. They are possessed of
wealth and sons. The Brahmanas in Dharmaranya are excellent
and are experts in the sacrificial ritual. All of them are devoted
to their preceptors and they bring glory to their family.
Thus (ends) the fourteenth Sthana.
112-114. Those born in Thala village hail from Bharadvaja
family. Angirasa, Barhaspatya and the third Bharadvaja (are the
Sages).
The Brahmanas who are born in this Gotra are splendid and
wealthy. They bedeck themselves in good garments and ornaments
and are devout respecters of Brahmanas. All of them enthusias
tically feed Brahmanas and are highly religious. The protectress
t ____
named YaksinT has been spoken of by me as the Gotra deity.

Thus (ends) the fifteenth Sthana.
115-119. Those who are bom in MoQtri are mentioned (as belonging
to) two Gotras, Bharadvaja and KaSyapa. The two deities Camunda
and YaksinT have been glorified as deity here. КаЗуара, Avatsara
and the third Naidhruva. Angirasa, Barhaspatya and the third Bharadvaja
(these are the Sages).
(The Brahmanas here) utter pleasing words; they are highly
IIl.ii.39.120-136 223
efficient and always devoted to their preceptors. They always have

good prestige and they are engaged in activities beneficial to all
living beings. The Brahmanas of Казуара Gotra perform great
Yajnas. They perform Yajnas on behalf of all others and they are
remembered as great Yajnikas.
Thus (ends) the sixteenth Sthana.
120-122. Those born in HathTjana are of Vatsa and Bharadvaja
Gotras. Jnanaja and YaksinT have been glorified as the deities of
the Gotra. Those born in this Gotra are always engaged in Pahcayajha.
They are covetous and fiery-tempered. They have ample progeny.
They are learned. They are engaged in holy ablution, offering gifts
and other rites. They are devout worshippers of Visnu. They habitually
take to vows and observances. Devoid of Vedic study, they are
fools—innocent of good qualities and wisdom.
Thus (ends) the seventeenth Sthana.
123-127. The Brahmanas born in Kapadvana have Bharadvaja
and Ku£a as Gotras. YaksinT and the second one Cacal are men-
• ■
tioned as the deities. Angirasa, Barhapatya and the third Bharadvaja;

Visvamitra, Devarata and the third Audala (these are the Sages).
Those who are born in this Gotra are speakers of truth. They
excel in vows and observances. They have subdued their sense-
organs. They are handsome with splendid countenances. They take
very little food. They are ever engaged in work and are conversant
with Puranas. They are devoted to offering great gifts. Never hating
any, they are still covetous. They are engaged in the study of the
Vedas. They are far-sighted and prudent, highly lustrous but are
deluded by the great Maya.
Thus (ends) the eighteenth Sthana.
128-131. The Brahmanas of JanhorT are mentioned as having
Ku£a as Pravara. Visvamitra, Devarata and the third Audala (are
the Sages). TaranI of great Maya is glorified as the Gotra deity.
The Brahmanas born in this family, О king, are unbearable.
Huge in body and tall in height. They are highly arrogant, distressful
in appearance and black-complexioned. They are experts in all
scriptures. Voracious in eating, they are wealthy and clever, devoid
of hatred and sinful activities. Deformed, these Brahmanas dress
and adorn themselves well. They discuss Brahman, the Absolute.
Thus (ends) the nineteenth Sthana.
132-L36. To those who are born in VanodT the Gotras are three
in number. Ku£a and Kutsa are Pravaras; the third is Bharadvaja.
224 Skanda Puranam
ViSvamitra, Devarata and the third Audala. Angirasa, Ambarisa

and the third Yuvana$va. So also Anglrasa, Barhaspatya and Bharadvaja
(as Sages).
Sesala is mentioned as the first Gotra deity, Santa is the second
and the third Dhara£anti. These are the Gotra-deities in due order.
Those who are born in this Gotra are weak and feeble-minded.
The Brahmanas speak falsehood. They are greedy, О excellent
king. Experts in all scriptures, these Brahmanas are the most ex
cellent ones among the knowers of Brahman.
Thus (ends) the twentieth Sthana.
137-140. The Sthana KTnavacanaka is the twenty-first. The splendid
Brahmanas, the leading Brahmanas are mentioned to belonging to
Bharadvaja gotra. Angirasa, Barhaspatya and Bharadvaja are so
(the Sages). Goddess YaksinT is glorified as the Gotra deity.
The Brahmanas born in this family are wealthy and brilliant.
Dressing and adorning themselves, they are devoted to Brahmanas.
All of them eagerly feed Brahmanas and all are righteous.
Thus (ends) the twenty-first Sthana.
141-144. The excellent Brahmanas who are born in the Sthana
Govindana belong to Ku£a Gotra. They have three Pravaras: Vi£vamitra,
Devarata and Audala. The great goddess Cacal is glorified as the
Gotra deity.
The Brahmanas who are born in this family perform sacrifices
with delighted and concentrated mind. Experts in all scriptures,
they are devotees of Brahmanas and are the most excellent ones
among the knowers of Brahman.
Thus (ends) the twenty-second Sthana.
145-149. Of the Brahmanas born in Thalatyaja, there are two
Gotras in which they are established. Dharana and Sanku£a are the
two Gotras.
Agastya, Dardhyacyuta and Rathyavahana; Vigvamitra, Devarata
and the third Audala are the Sages. Chatraja is mentioned as the
(first) deity and the second one is Thalaja.
Those Brahmanas who are bom in the Dharana Gotra have three
Pravaras. They are friendly to Brahmanas and the most excellent
ones among the knowers of Brahman. They are Sattvika in nature
and have good qualities. Those who are bom in their family are
devoted to virtuous rites. Wealthy, pursuing knowledge steadfastly,
they are engaged in penance, Yajna and other rituals. This is mentioned
as the twenty-third Sthana of the Brahmanas of Modhaka caste.
III.ii.39.150-164 225
Thus (ends) the twenty-third Sthana.

150-153. Those Brahmanas who are called Varanasiddhas are
■ *
the foremost among persons of wisdom. The Brahmanas of this

Gotra (family) are speakers of truth and of accomplished vows and
observances. They have conquered their sense-organs. They are
handsome-looking and of splendid countenance. They take only
very little food. They are ever endeavouring. They are conversant
with the Puranas and devoted to the offering of great gifts. They
never hate others and are not covetous. They are devoted to the
study of the Vedas, are far-sighted and highly brilliant but de
luded by the great Maya. This is mentioned as the twenty-fourth
Sthana. It is considered to be the greatest.
Thus (ends) the twenty-fourth Sthana.
154-158. The Brahmanas born in Bhala are said to be truthful
»
in speech. There are two Gotras: Vatsa and Ku£a. I shall mention
their Pravaras, viz. five and three. Bhrgu, Cyavana, Apnavana,
Aurva and Jamadagni; Angirasa, Ambarisa and the third Yauvana€va.
Santa and &esala are the two deities here.
Persons born in this family are of good conduct and truthful in
speech. They have various complexions but they are calm. Devoid
of wealth, they wear dirty clothes. Proud and inconstant, they are
steady in the Vedas and scriptural studies. The twenty-fifth Svasthana
of Modha class has been mentioned.
■
Thus (ends) the twenty-fifth Sthana.

159-163. Those Brahmanas belonging to MahovTa are the fore
most among the knowers of Brahman. They have only one Gotra
named Kusa and it is sacred. ViSvamitra, Devarata and the third
Audala (are the Sages). Goddess CavaT (?CacaT) is established
here as the protectress.
Those who are born in this Gotra are speakers of truth. They
have conquered their sense-organs. Handsome in appearance and
splendid-countenanced, they are truthful in observances and vows.
They take very little food. They are kind and sympathetic. They
are engaged in activities conducive to the welfare of all living
beings. The twenty-sixth centre (Svasthana) of the propounders of
Brahman has been mentioned. They have been praised by Rama
and his younger brother.
Thus (ends) the twenty-sixth Sthana.
164.4 shall now describe the twenty-seventh Svasthana, viz.
TiyaSriya. Brahmanas who are born here are masters of the Vedas.
226 Skanda Purana
m
165-166. Here the Gotra is Sandilya (of the Brahmanas) as

mentioned by excellent Vedic scholars. They have five Pravaras.
Jnanaja is the deity here. Ka£yapa, Avatsara, handily a, Asita and
the fifth one Devala—these are the Pravaras in due order. Goddess
Jnanaja is mentioned as the deity of the Sthana.
167-169. Those Brahmanas who are born in this family are
brilliant like the sun. They are cool like the moon. All these are
well-established in Dharmaranya. О great king, they are of good
conduct and devoted to the study of the Vedas and scriptural texts.
They are performers of Yajnas and of auspicious conduct. They
are devoted to truth and cleanliness. They are conversant with
piety, habituated to offer gifts, pure and always enthusiastic, close
adherents of penance and study of the Vedas. They are devoted
to justice and righteousness. This is the twenty-seventh Sthana as
(is) described by the excellent knowers of the Vedas.
Thus (ends) the twenty-seventh Sthana.
170-175. Brahmanas of great knowledge and wisdom were born
in Godharl. I shall mention in due order their three Gotras. The
first one is Dharanasa; the second is Jatiikarna and the third is
• ' *
Kau£ika. This is in due order.

Those who are born of Dharanasa Gotra have three Pravaras—
*
Agasti, Dadhacyuta and one named Idhmavahana.

Vasistha, Atreya and the third one Jatukarna (are the Pravaras
of the second Gotra while that of the third are:) Vigvamitra,
Madhucchandasa, and the third Aghamarsana. The extremely powerful
Maleya, the second one YaksinT and the third one Mahayog!—
these are glorified as the deities of the Gotra.
The Brahmanas who are born in this family are truthful in
utterance. Devoid of inconstancy, performing great Yajnas, they
abide by the injunctions in the Vedas.
Thus (ends) twenty-eighth Sthana.
176-183. Of those who are born in Vatastrahala, there are three
* r
Gotras. Dharana should be known as the first; the second is called

• *
Vatsa and the third is named Kutsa. The Gotra deities (are men
tioned later).
The first one is Dharanagotra with three Pravaras: Agasti,
Dardhacyuta and Idhmavahana
The second Gotra named Vatsa has five Pravaras: Bhrgu, Cyavana,
Apnavana, Aurva and Jamadagni.
The third Gotra named Kutsa has three Pravaras. Aiigirasa,
III.ii.39.184-198 227
Ambarisa and the third, YauvanaSva.

a r
Goddess Chatraja, the second Sesala and goddess Jnanaja are

the deities of the Gotras in due order.
The Brahmanas born in this Gotra are truthful in speech; they
have conquered their sense-organs. They are handsome; they take
only very little food; they are devoted to offering great gifts. They
never hate; they are covetous and devoted to the study of the
Veda. Far-sighted, highly brilliant, highly enthusiastic, they are
truthful in speech.
Thus (ends) the twenty-ninth Sthana.
184-189. Manaja is a great Sthana. There are two Gotras.
&andilya and Ku£a are mentioned as the two Gotras. Ka£yapa,
Avatsara, $andilya, Asita and the fifth one Devala: all these are
of a single Gotra. Jnanaja is said to be the deity here.
The second Gotra, Ku£a, has three Pravaras: Vigvamitra, Devaraja
(? Devarata) and the third one Audala. Jnanada is glorified as the
second deity of this place.
Those who are born in this Gotra are weak and feeble-minded.
Speakers of falsehood, these Brahmanas are greedy, О excellent
king. They are efficient in all scriptures. The Brahmanas are the
most excellent among Brahmanas.
Thus (ends) the thirtieth Sthana.
190-193. Sanada is a great Sthana; it is considered very holy.
The Brahmanas staying there belong to Ku£a Pravara and are
known to be pure and purifying. Vi£vamitra, Devarata and the
third Audala (are the Sages). The great goddess Jnanada is glo
rified as the Gotra-deity. Those who are born in this Gotra are
feeble and wretched in their minds. The Brahmanas are liars, О
excellent king; and they are very greedy. The Brahmanas are ef
ficient in all scriptures and are the foremost among the knowers
of Brahman.
Thus (ends) thirty-first Sthana.*
194-198. In the Anandlya Sthana there are two Gotras, one is
named Bharadvaja and Sandilya is the second. Angirasa, Barhaspatya
and the third Bharadvaja (are the Sages). The goddess CacaT is
glorified as the Gotra-deity. Kajyapa, Avatsara, £andilya, Asita
and the fifth one Devala constitute the Pravaras (of Sandilya?) in
the order. Goddess Jnanaja is mentioned as the Gotra-deity.
*Here the qualities of BrShmanas of thirtieth and thirty-first Sthanas being the
same, the same verses are repeated.
228 Skanda Purana
Those who are bom in this family are pure in mind and non-
covetous. They are satisfied with what is acquired casually. The
Brahmanas are the foremost among those who know Brahman.
Thus (ends) the thirty-second Sthana.
199-201. PatadTya is glorified as a great pure Sthana. They
(Brahmanas hereof) belong to Ku£a Gotra with three Pravaras:
Vigvamitra, Devarata and the third Audala.
Those who are born in this Gotra are devoted to the Vedas and
scriptural texts. The Brahmanas are proud and cheerful and carry
on activities along the path of justice.
Thus (ends) thirty-third Sthana.
202-204. TTkoliya is a great Sthana with Ku£a as the Gotra (of
the Brahmanas thereof). ViSvamitra, Devarata and the third Audala
(are the Sages). Goddess CacaT is glorified as the Gotra-deity. The
Brahmanas born in this family are devoted to $ruti and Smrti.
Sickly, greedy and wicked, they are engaged in performing Yajna
for themselves as well as on behalf of others. All the Modhas
(Brahmanas of Modha Community) have been mentioned by me
as devoted to the rituals of Brahmanas.
Thus (ends) thirty-fourth Sthana.
205-207. GamTdhanlya is the greatest Sthana mentioned as the
thirty-fifth one. Dharanasa is the Gotra and the goddess is Mahabala.
(The Sages:) Agasti, Dardhacyuta and Idhmavahana are their names.
The Brahmanas born in this family are devoted to Brahman, non-
covetous, highly intelligent and strict adherents of Vedic injunctions.
Thus (ends) the thirty-fifth Sthana.
208-210. Matra is the greatest Sthana sanctifying all living
beings; the sacred Ku£a Gotra is firmly established here. Vigvamitra,
Devarata and the third one Audala(?) The great goddess Jnanada
is the sole protectress of all the worlds.
The Brahmanas born in this family are devoted to Devas. They
have Svadhyaya and Vasatkara and they are the sponsors of Vedic
and scriptural activities.
Thus (ends) the thirty-sixth Sthana.
211-213. Natamora is a great Sthana. It is sacred and extremely
auspicious. The Gotra is KuSa with the three Pravaras: Vi£vamitra,
Devarata and the third Audala. Goddess Jnanaja is glorified as the
Gotra-deity (presiding goddess of the Gotra). The Brahmanas born
in this family are the foremost among the knowers of Brahman.
They are efficient in piety, of truthful speech and devoted to
III.ii.39.214-229 229
observance of holy vows and offering of gifts.

Thus (ends) the thirty-seventh Sthana.
214-216. Balola is a great Sthana, sanctifying and extremely
miraculous. Ku£a as Gotra has been mentioned with the three
Pravaras as have been mentioned before. Manada is the goddess
here.
In this family, the ancestors are said to have been created by
Brahma, Visnu and $iva. The Brahmanas utter falsehood, О ex-
9 • • • r
cellent king; and they are greedy. The Brahmanas are experts in
all learnings; they are excellent Brahmanas.
Thus (ends) the thirty-eighth Sthana.
217-219. Rajyaja is a great Sthana with Laugaksa as the Pravara
(? Gotra). The three Pravaras are Ka£yapa, Avatsara and Vasistha.
YoginT Bhadra is glorified as the Gotra deity.
The Brahmanas born in this family are devoted to Vedas. They
always observe the rites of daily ablution, daily Н ота and daily
offering of gifts. Always engaged in virtuous deeds, they are de
voted to Nitya (usual) and Naimitta (special, occasional) rituals.
Thus (ends) the thirty-ninth Sthana.
220-22S. Rupola is the greatest Sthana, sanctifying and ex
tremely meritorious. Here there are three Gotras and three deities.
Kutsa and Vatsa are the first two and the third is Bharadvaja;
Angirasa, AmbarTsa and the third Yauvanasva; Bhrgu, Cyavana,
Apnavana, Aurva and Jagadagni (? Jamadagni); Angirasa, Barhaspatya
and Bharadvaja (are the Sages). Goddess Ksemala, Dharabhattarika
and the third Ksemala (?) are mentioned as Gotra-mothers in due
order.
Those born in this family are always engaged in Pancayajnas,
are hot-tempered and greedy. They are prolific in progeny, en
gaged in holy ablution, offering of gifts etc. They have conquered
their sense-organs. They have dug (constructed) thousands of wells,
tanks and lakes.
Thus (ends) the fortieth Sthana.
226-229. BodhanT is the greatest Sthana, sanctifying and de
structive of sins. Ku£a and Kau£ika are the two Gotras. Vi$vamitra
is the first, then Devarata and Dala (Audala?). So also Vi$vamitra,
Aghamarsana and Kau£ika (are the Sages). YaksinI is the first
Gotra-deity and TaranT is the second.
Thos* who are born in this family are feeble and wretched in
their minds. Untruthful in speech, the Brahmanas, О excellent
230 Skanda Purana
king, are greedy. The Brahmanas are experts in all learnings and
most excellent among Brahmanas.
Thus (ends) the forty-first Sthana.
230-232. Chatrota is the greatest Sthana, the sole one adored
in all the worlds. Ku£a Gotra is said to be the Gotra (of the
Brahmanas thereof) and there are three Pravaras: Visvamitra, Devarata
and the third Dala (?Audala). Goddess CacaT is glorified as the
Gotra-deity here.
Those who are born in this family are devoted to Vedic and
scriptural texts. Those Brahmanas are of high prosperity and ad
herents of the path of justice.
Thus (ends) the forty-second Sthana.
233-236. The next Sthana is Khala. It is the forty-third one. The
Brahmanas bom of Vatsa Gotra pursue agricultural avocation. Jnanaja
is the goddess of the Gotra. There are five Pravaras: Bhargava,
Cyavana, Apnavana, Aurva and Jamadagnya.
The Brahmanas born in this family render great service to the
Vedic fire. They are dedicated to the study of the Vedas; they are
ascetics suppressing their enemies. Hot-tempered, greedy, they are
delighted in engaging themselves in Yajha for themselves as well
as on behalf of others. They are overwhelmed with compassion
for all living beings and they help others.
Thus (ends) the forty-third Sthana.^
237-239. In the VasantadT village, it is said that the Gotra of
the Brahmanas is Ku£a; Visvamitra, Devarata and Audala (are the
Pravaras). Goddess CacaT is glorified as the Gotra-deity.
Those who are born in this family are, as mentioned before,
devoted to Brahman. Of helpful nature to others, they act accord
ing to the wishes of others. They are averse to other men's wealth
and property. They are the exponents of the great path.
Thus (ends) the forty-fourth Sthana.
240-243. Hereafter it is said that the Samsthana is Jakhasana.
The Gotra is named Vatsya; £lhuri is the Gotra deity. As revealed
(told) to you by me, the Pravaras are five: Bhargava, Cyavana,
Apnavana, Aurva and Purodhas.
The Brahmanas bom in this family are easy-going and pursuers
of happiness. The Brahmanas are stout, well-informed and en
gaged in all (religious) activities. All of them have faith in Dharma
(Virtue) alone. They are the persons solely honoured in all the
worlds. They are clever in understanding the meanings of the
III.ii.39.244-260 231
Vedic and scriptural texts. They are engaged in performing Yajfias

personally for themselves as well as on behalf of others. Hand
some and pot-bellied, they are well-behaved and far-sighted. £lhuri
has been glorified as the family deity here.
Thus (ends) the forty-fifth Sthana.
244-247. The forty-sixth Sthana has been declared as that of
Matas (Modhas?). Its name is GotTa. Here the Gotra is Ku£a. There
are three Pravaras (of this Gotra viz.): Vigvamitra the first, Devarataka
the second, and Audala the third. YaksinI, the destroyer of Raksasas,
is the deity here.
The Brahmanas who are born here are devoted to Brahman.
Their minds and activities centre round Dharma. They are effi
cient in Dharmasastra texts.
Thus (ends) the forty-sixth Sthana.
248-251. That which is called VaralTya is glorified as the forty-
seventh Saiiisthana. It is considered extremely sanctifying. Bharadvaja
is the Gotra (of Brahmanas hereof) and Pravaras (as before). Goddess
YaksinI is glorified as the family-deity. Angirasa, Barhaspatya
and the third Bharadvaja* (are the Pravaras).
The Brahmanas who are born in this family are of sanctified
form. Sinners become absolved of sins by the mere words of these
Brahmanas as though with water.
Thus (ends) the forty-seventh Sthana.
252-256. The great Sthana named Dudhlya has two Gotras,
namely Dharanasa and Angirasaka. Agasti, Dardhacyuta and
Idhmavahana are the names of Pravaras of the first Gotra. Chatral
is the great goddess. Listen to the second (list of) Pravaras: Angirasa,
Ambarlsa and the third Yauvana£va. Jnanada and £esala are the
• ■
bestowers of knowledge to all embodied beings.

О king, the Brahmanas born in this family are unbearable. They
are tall and have huge bodies. They are highly arrogant and full
of pride. They are awe-inspiring in appearance and black in com
plexion. They are experts in all scriptural learnings. Voracious in
eating, they are wealthy and clever, devoid of hatred and sins.
Thus (ends) the forty-eighth Sthana.
257-260.1 shall explain the Svasthana well-known as Hasolasa.
The Gotra here is $andilya with five Pravaras, viz. Bhargava,
♦This line (v 250a) should have followed v 249a and 249b should have been 250
232 Skanda Purana
Cyayana, Apnavana, Aurva and Jamadagnya. YaksinI, the sancti

fying goddess who destroys sins, is the deity here.
The Brahmanas born in this family have stout bodies. They are
pot-bellied. Their ears hang loose. These great Brahmanas have
long hands. Free from ailments, they are always devoted to Devas
and vow of truthfulness.
Thus (ends) the forty-ninth Sthana.
261-263. The Saihsthina named Vaihala is the fiftieth one. The
Gotra is Ku£a and the deity is Mahabala here.
The Brahmanas born in this family are wicked and of crooked
gait (way of life). They are wealthy and established in acts of
righteousness. They are masters of the Vedas and Vedangas. They
are engaged in offering gifts as well as enjoying pleasures. All of
them are well-inclined towards the Vedic activities.
Thus (ends) the fiftieth Sthana.
264-26S. Asala is the great Sthana with two Pravaras (Gotras),
KuSa and Dharana. The Pravaras in order are Vigvamitra, Devarata
and the third Devala (rather Audala). Goddess Jnanaja is glorified
as the Gotra-deity.*
Thus (ends) the fifty-first Sthana.
266-268. The great Sthana Nalola is the fifty-second (Sthana).
Vatsa Gotra is well-known; the second is Dharanasa. The Pravaras
are as mentioned before. The goddess is also as mentioned before.
Those who are born in this family are considered extremely
sanctifying. Of what avail is a verbose description? All the Brahmanas
here are very good people. All of them are pure, noble-souled
ones. All have good family tradition.
Thus (ends) the fifty-second Sthana.
269-270. О destroyer of enemies, Dehola is a great Sthana of
Brahmanas. The Brahmanas thereof are born of Ku£a family, О
excellent one among men. The Pravaras are as mentioned before.
The deity also has been previously mentioned by me. Brahmanas
born in that family possess the qualities mentioned1before.
Thus (ends) the fifty-third Sthana.
271-272. The city of Sohaslya is the next Sthana. There are
(Brahmanas of) three Gotras—Bharadvaja, Khyata (?) and Vatsa.
Yak§inT, Jnanaja and SiholT are the deities in due order. The test
of (i.e. the characteristics of) this family is the same as mentioned
♦No mention of the characteristics of Brihmanas hereof is found.

III.ii.39.273-291b 233
before, О excellent king.

Thus (ends) the fifty-fourth Sthana.
273-275. I shall describe unto you the fifty-fifth Sthana now.
This Sthana is known by the name Saxiihaliya. It was granted
formerly by Rama. The Brahmanas have great spiritual splendour
and belong to Kutsa Gotra. They are always devoted to their duty
and engaged in ritualistic duties. AAgirasa, Ambarisa and the next
YauvanaSva (are the Pravaras). Santa is the deity here. She is the
giver of peace in the rites of Santi type.
Thus (ends) the fifty-fifth Sthana.
276. Thus, О scorcher of enemies, the Gotras, the Sthanas and
the Pravaras of the Brahmanas have been recounted.
*
277. Henceforth I shall mention the Svasthanas of the Traividyas.

They will be mentioned by me in due order, О scorcher of en
emies.
278-282. The first Sthana is Slla; Mandora is the second; EvadI
7 i « ’ «
is the third; Gundarana, the fourth; Kalyaniya, the fifth; Degama,

the sixth; Nayakapura, the seventh; DalTa, the eighth; Kadovya,
the ninth; Kohatoya, the tenth; Haradiya, the eleventh; Bhaduklya,
the twelfth; Sampranava, Kandarava and Vasarova, the thirteenth;
Sarandava, the fourteenth; Lolasana, the fifteenth; Varola, the
sixteenth; and the seventeenth one as mentioned by me is Nagalapura.
Brahma said:
283*285. The Caturvidya Brahmanas who did not come (at first)
came afterwards. Those excellent Brahmanas made their charming
residence there. They, numbering twenty-four, approached Hanuman
for the purpose of obtaining the letter of authority of Rama; they
returned again. Due to their fault, all of them were displaced and
ousted from their Sthanas. After the lapse of some time, they
became antagonistic (to one another).
286-29lb. They had different codes of conduct, languages and
mode of clothing. Out of fifteen thousand Brahmanas, there were
some who were engaged in agricultural activities; some were de
voted to Yajnas; some became wrestlers; and some chanters of the
Vedas. Some pursued the study of Ayurveda (Medical Science);
some became the performers of Yajha on behalf of washermen.
Some regularly had their ablutions and prayers during the Sandhyas;
some performed Yajnas on behalf of those who ferment indigo.
Some were engaged in (Ydcana seems to be a misprint for Yajana)
234 Skanda Purana
performing Yajnas on behalf of thread-makers; and others of weavers

etc. There is no doubt about this that at the advent of Kali, Brahmanas
will become fallen and depraved.
When Kali sets in, О king, there shall be division in the castes
among $udras. They also shall be of depraved conduct and subject
to the restrictions of castes. They will become abandoned by their
own people in regard to eating together and raiment. They will
never have contact, as none will marry their daughter.
291c-294a. О king, the VaiSyas (Merchants) will become oil
merchants in Kali Age. Some will be artisans while others will
be dealers in rice; some will resort to Princes while others will
be dependent on various castes. When it is the advent of Kali,
many merchants will be depraved and fallen. Their codes of conduct
will be separate, so too will be their relatives. Some of them took
their residence in STtapura. Some settled at various places on the
banks of SabhramatT river.
294b-300. Those who went away from STtapura at first due to
fear, those who had settled in $rlksetra on the northern bank of
SabhramatT, went back to STtapura, when the Sthana Sukhavasaka
was given to them for residence. On their return they were given
the fifty-five villages by Rama. In them were made the residences
of the Modha Brahmanas. Those Brahmanas who were excluded
from the assignment of means of livelihood, came and settled in
Dharmaranya. They said, “We have nothing to do with the avo
cation of the merchants or the assignment of work in the village.
But residence here appeals to us.” On being told thus, the excel
lent Traividya Brahmanas permitted those Caturvidya Brahmanas
to live in their villages.
The excellent Caturvidya Brahmanas looked after their own
activities and were engaged in agricultural operations. They began
to take out cows for grazing not far from Dharmaranya.
301-30S. Many of those Brahmana boys became cowherds. The
Caturvidya children tended cows. In order to feed them, young
maidens and child-widows brought them food and drink and en
tertained them. After a lapse of some time, О king, they began
to love one another. The cowherds lovingly enjoyed the Brahmana
girls and maidens. All of them were found out to be pregnant by
the excellent Brahmanas. They were rebuked and expelled from
their houses on account of this sinful action. The children born
illegitimately were variously called KatTbha, Golakas* and Dhenujas
III.ii.39.306-318 235
all over the earth.

306-309. Those Brahmanas excluded from the assignment of
means of livelihood, began begging for alms everyday. More may
be heard, О king. Some among the Traividya Brahmanas were
lepers, some lame, some dull, some deaf, some one-eyed, some
hunch-backed and some unable to speak. These people who could
not get girls as brides came to the Caturvidyas. Tempting them
with a lot of money, their daughters were taken as brides. О king,
the sons born out of these (forced marriages) became known all
over the earth as Tridalajas.
310. These Brahmanas born of these inter-caste relations and
9
alliances, somehow continued to make their means of livelihood.

Further more, О king, may be heard about these Traividya Brahmanas.
311-313. All the Brahmanas colluded together and offered the
village given by Rama for collection of taxes. They gave up half
and preserved half. Those greedy Brahmanas thought that this was
an acquisition. Those wjio were in the Mahasthana (? highly placed)
became surprised. One Brahmana among them who was extremely
angry spoke these words:
The Brahmana said: m
314-318. These people speak a lot of lies because they are

excessively greedy. You are covetous and that will lead to the
annihilation of your sons and grandsons. Poison is not the real
poison. Brahmanical property is (the real) poison. Poison can kill
one alone, but Brahmanical property kills sons and grandsons.
When the sons, wives, houses etc. are burnt on account of (ill-
gotten) Brahmanical property, they themselves cannot stand steady
because they are assailed by what is called Brahmasva.
One who always dishonestly takes away from Brahmanical property,
never hopes to get heavenly pleasures.
Even if a Varatika (cowrie) is to be taken away from Brahmanas,
the said thief falls in hell for three (successive) generations. The
water libation offered by him is never accepted by the Manes
(ancestors).
" ■■ ■ 1 ............................... "
♦The .editor notes: Hence some Colakas call themselves of (belonging to) the
Govardhana caste.
236 Skanda Purana*
319-320. In the dark fortnight, they never accept his balls of

rice and libations. He never gets progeny. If at all he gets, it does
not survive. If somehow it survives, it shall be fallen and degraded
into bad conduct.
The eleven Brahmanas said:
m
321. О Brahmanas, no lie has been uttered by us. Why do you

find fault with us? Without (commitment of) a fault, harsh words
are not proper.
322-326. On hearing this the merchant who bought over the
village was called and asked by the Brahmanas.
In frankness, he admitted to the Brahmanas that the tax was
offered by the merchants.
On knowing that (the property has been halved), the Brahmana
boys became angry. The eleven Brahmanas were excluded from
the means of livelihood. They came to be kpown all over the three
worlds as Ekadasasama Jhati (Mere Eleven Kins). No one else has
any alliance with them; no marriage relations at all. These Ekada£asamas
live outside the village. Thus there arose different castes and com
munities among Modha Brahmanas in accordance with the turn of
events in Kali Age and change of virtue or piety (Dharma).
CHAPTER FORTY
Merit of Listening to the Purana
Narada said:
1. Tell me, О Brahmana, what was done by Traividyas after
the division into various communities in the city of Moheraka.
Brahma said:
2. All the Brahmanas in their respective places enjoyed themselves
with delighted minds. Some of them were engaged in Agnihotras
and some in performance of Yajhas.
3. Some installed the sacrificial fire; some regularly per
formed the rites mentioned in the Smrtis. They were knowers of
Nyaya and Puranas. They propounded the Vedas and Vedaftgas.
III.ii.40.4-16 237
4-6. Those knowers (and expounders) of the Vedas happily

followed the code of conduct traditionally observed by Sistas. In
this way, while they continued to perform the righteous activities
efficiently, the excellent Brahmanas (the leaders of the commu
nity) propagated the traditional rituals as proclaimed by Brahma,
Visnu and Siva and incorporated these in the religious texts. They
propagated the Sthanacaras (special local rituals) and traditions
(to be observed by the residents) and Kulacaras (special family
rituals) and the oracular statements of the presiding deities.
The Brahmanas said:

m
7. He who performs the Upasti of the written document with

“red f e e t s h o u l d be known as the most excellent one in the
community. Thereafter the tribute should be offered.
8-9 Having prepared red sandalpaste, the entire family (story)
is written collectively by people with red feet smeared with scents,
flowers etc. and that is called Raktapada (‘red feet’). All of them
should then worship Rama’s charter (letter of authority) with con
centration of mind.
10-12.The Brahmanas should always worship the signet ring of
Rama also.
Those who deviated from good conduct by indulging in de
bauchery etc. should be punished as has been decided by the
Brahmanas duly. Without meting out punishment the signet ring-
seal is not affixed. As long as the seal is not impressed, the
punishment will not be meted. The Brahmanas should be known
as possessing the signet ring in the hand, О king.
13-14. When a son is born, the father should offer oblation to
Srimata, twenty Palas** of ghee and five Palas of jaggery. Im
mediately after the birth of the son, the deity should be wor
shipped with Kumkuma etc. On the sixth day, О king, he should
always worship the Sa$thT deity.
13-16. There he should offer five oblations along with clarified
butter. He should offer oblations consisting of five Prasthas (of
material) accompanied by cloths and Sriphalas (coconuts). Wor
shipping Srimata with Kumkuma etc. everything should be offered
♦ Tbe term is explained in the next two verses.

** A particular measure.
2 3 8 Skanda Purana
devoutly. For the increase of the progeny in the family, deceitful

stringency in regard to the money spent should be avoided.
17-23. What he kept aside to give at the time of prosperity,
should be given. The post-natal ceremony should be duly per
formed after birth.
The wages sanctioned in the case of the Brahmanas is to be
divided. Half of the first wage obtained should be kept apart for
the Gotra deity. When a son is born, the merchant makes it twice
of that. To the Sudras of MandalTya this is praiseworthy (? arkakaram).
To Adalajas it shall be threefold and to Gobhujas fourfold. All
these that are mentioned and other things as well, are applicable
to $iidras (in general).
If due to fate, the fault of slaying has occurred to anyone, the
punishment for the same should be meted out duly by those con
versant with the Vedas and scriptural texts.
The dispenser of justice should be an adherent of justice or
otherwise he will attribute fault to an innocent one.
He who defiles the row (of leading Brahmanas) shall incur the
same sin as one who kills a thousand cows.
It is decided that the sharing of the wages and dispensing of
justice should be carried out in the presence of Rama’s Messenger
(Hanuman).
24. He should be worshipped at that time or always. His body
should be smeared with oil for the destruction of all obstacles.
25. Incense, light and fruit should be offered along with dif
ferent kinds of flowers. Hanuman worshipped thus, will give him
what is desired.
26. In the case of every son, the worship should be in his
presence and not anywhere else. The share of Srimata and Bakula
Svamin should be given first.
27a. The acceptance of monetary gifts shall, of course, be done
afterwards.
27b-32. When the decision about what is just or unjust is to
be made in an assembly of Brahmanas, one should keep in mind
the decision (after weighing both sides) and then announce it to
the Brahmanas (present) only out of sense of Dharma (justice) and
one should (strictly) avoid partiality. Everything acceptable to
everyone should be done and that too without any change or modi
fication.
If a Brahmana summoned in the assembly shows fright, his
III.ii.40.33-42 239
words should not be heard to avoid a previous decision. If anyone

is banished by (the consensus of) all the Brahmanas getting together,
every activity including taking food and drink along with him
should be avoided. He should not be given any girl in marriage.
One who associates with him should also be treated like him.
Then the punishment acceptable to all the excellent Brahmanas
should be meted out to him. Feeding and acceptance of a girl as
bride (etc. as before) be continued. This is the view of Rama.
33-35. If he does, either knowingly or unknowingly, any sinful
act to obtain a plot of land, it is as though the sin resides in the
food (?). Hence one should avoid the grain produced there. If one
accepts it, he shall be a sinner and the punishment to him is to
be duly meted out.
If being possessed of strength, one does not see what is just,
he should be known as partaker of sin. This is true. There is no
doubt about it.
If anyone accepts a bribe from sinful men of wicked deeds, he
shall incur all sins. There is no doubt about it.
36-38. Food is not accepted from him, nor his daughter ac
cepted ever as a bride.
He who wants to do what is beneficial to his sons, shall cer
tainly abide by all these regulations and restraints. After writing
the document thus the Brahmanas became highly delighted. All
of them laid down the just and the righteous rules and regulations
after knowing that. In that case, people will not commit sins even
when the terrible Kali has set in.
Vyasa said:
39-40. At the advent of Kali Age, all the Brahmanas shall fall
out and be fallen from their positions. They will honour the side
of bird-catchers or barbarians. Hence they will become partial.
They will enjoy the villages of barbarous people along with
those who kill hogs. In Kali Age the Brahmanas will become
estranged and fallen off from the Vedas.
Yudhisthira said:
* •
41-42. The Brahmanas and the VaiSyas will be going to differ

ent countries, О worthy one. By what characteristic sign then can
it Ы known by all (their caste etc.) and the Gotra in which the
powerful Brahmanas were born.
240 Skanda Purana a
Vyasa said:
43-45. The name of the Gotra in case of some is known through
their exploits. There is an Avatahka (? peculiar trait) in the dif
ferent activities of different persons.
Everything is known through these peculiar traits and not by
any other means. О prince, the excellent Modha Brahmanas are
known through their Gotras, Pravaras and peculiar traits.
Yudfxisthira said:
* « a
46. From your mouth I have heard about these in respect of

their Gotras and Pravaras. Which branch of the Vedas do they
study, tell me, О grandfather.
Vyasa said:
47-53. The Madhyandinlyas of great power are known as stay
ing in different places. Some Brahmanas of good qualities resort
to KauthumT branch (of Samaveda). О highly intelligent one, the
branch of Rk and Atharvana is extinct.* It is thus that the Brahmanas
• • •
born of Dharma live now. They are in the Dharmaranya forest.

Those blessed ones are rich with sons and grandsons. All the
blessed &udras too are surrounded by sons and grandsons. In the
great holy place of Dharmaranya all of them serve the Brahmanas.
They were devotees of Rama and they adhere to the behest of
Rama.
The powerful Hanuman follows and obeys the behest with great
respect even now, when Kali Age has set in. In invisible form
Hanuman walks there everyday where the Traividya and Caturvidya
Brahmanas stay.
Those who are seated in the assembly do commit sins through
injustice. But (ultimately) victory is for those who are just and
defeat for those who are unjust.
54. If anyone is partial to his guilty son, father 6r brother, the
son of the Wind-god becomes angry with him.
55. The infuriated Hanuman destroys their sons, wealth and abodes.
56. If a $udra created for service does not serve Brahmanas,
nor does he give the means of sustenance (to them), Hanuman
becomes angry with him.
* It means, followers of ftgveda and Atharvana Veda were not living in that area
at that time.
III.ii.40.57-71 241
57. Recalling the words of Rama, the Son of the Wind-god

brings about the destruction of his wealth, sons and position and
makes him frightened.
58. Wherever the Brahmanas or the $udras be stationed, О
excellent king, with Rama's favour they will never become im
poverished.
59-61. If any foolish one of impious soul resorts to sin and
heresy, abandons his own Brahmana kinsmen and honours kins
men of others (other caste), his merit previously acquired, be
comes reduced to ash and not otherwise. He might have made
monetary gifts in greater or smaller quantities as ordained by
Brahma, Visnu and Siva formerly, yet the Devas will not accept
his Havya nor the ancestors his Kavya.
62. If anyone denies and deceives his own Brahmanas and
makes gifts to others, the merit earned by him in previous births
becomes reduced to ash.
63. The Sudras who become antagonistic to those Brahmanas
who were honoured by Brahma, Visnu and Siva go to the Raurava hell.
64-66. If anyone, out of inconstancy or greed, perpetrates omis
sions and commissions in the family tradition or Gotra activities
and conduct of life, does not follow his own duties and obligations
at any time due to delusion, everything pertaining to him becomes
ruined and reduced to ash instantly.
Hence all the traditional activities and obligations of the family
and those of one’s region and Gotra should be maintained in a
manner befitting one's own wealth and possession. Thus, О king,
the ancient Dharmaranya has been described unto you.
67. It was established by Brahma, Visnu, Siva and others, the
lords of Devas. It was (called) Dharmaranya in Krtayuga, Satyamandira
in Treta, Vedabhavana in Dvapara and Moheraka in Kali.
Brahma, said:
68-69. If anyone with great faith listens to the greatness of
Dharmaranya which is destructive of all sins, all the three types
of sins caused by mind, speech and body become destroyed by
listening to it or reciting it even once. •
70. In order to get all sorts of happiness, a man should listen
to the glory (of this Purina) that is conducive to wealth, reputation
and longevity and that bequeathes happiness and progeny.
71. By resorting to Dharmaranya one obtains that merit which
242 Skanda Purana
one derives in all the holy places and sacred waters.
Narada said:
72-74. The greatness of Dharmaranya has been heard from your
lotus-like mouth. The greatness of that holy place has been com
prehended by me from you, the place wherein Dharma performed
a very difficult penance at the holy lake of DharmavapT. Hail unto
you! I shall now go along with a desire to visit Dharmaranya. О
Four-faced Lord, I have been sanctified by the torrential flood of
your wise speech.
Vyasa said:
75. Thus, О son of Pandu, this narrative has been recounted
w * • w
to you in its entirety. On listening to this, a man attains the merit

of (gifting) a thousand cows.
76. One without a son obtains a son; a poor man shall be
wealthy; a sick one gets relief from ailments; and a bonded man
gets released from bondage.
77. A seeker after learning acquires the best of learning that
accomplishes great tasks. The merit that one gets from a pilgrim
age hereto, is on a par with that of giving away ten million girls
as brides.
78. A man or woman who listens to this with devotion, О
excellent one among men, will never see a hell along with a
hundred and one members of his family.
79-83. О king, the devotee should place the Purana text in an
auspicious place, covered with a silk cloth. Pure in mind and body
like one honoured by good people, he should duly worship the
book with scents and garlands separately.
At the conclusion of the reading of the text, О king, the reader
should be honoured duly with monetary gifts etc. for the sake of
getting the full merit. He should be given a ring, ear-rings, sacred
thread of gold, various kinds of clothes, sweet scents, fragrant
flowers etc. After honouring him like a deity, a milch cow should
be given.
Thus listening duly to the narrative of Dharmaranya one shall
certainly get the merit of residing there in Dharmaranya.
:: End of Dharmaranya-Khanda • •
• *
B ook III: BRAHMA-KHANDA * i
S ection III: BRAHMOTTARA-KHANDA • 9
CHAPTER ONE
The Greatness of Pahcdksara (Five-syllabled) Mantra
Obeisance to SrT GaneSa. Obeisance to the venerable preceptors.

Now begins the Uttara Кhanda of Brahma-Khanda. Om obeisance
to Siva.
1. Obeisance to the quiescent Siva, the Brahman (Absolute)
in the form of the Linga, whose form is the eternal flame alone,
and who has the faultless knowledge as his eye.
The sages said:

2. О Suta, the excellent greatness of Visnu has been narrated
by you. What is meritorious and destructive of all sins in their
entirety, has been succinctly heard by us.
3. Now we wish to hear about the greatness of the enemy
of Tripura1 as well as that of his devotees, (both) destructive of
all sins.
4. Further, О excellent Brahmana, recount in detail the greatness
of his Mantras and the powerful efficacy of the devotion unto him
as well as of his story.
Suta said:
5 The highest good of mortals, of a permanent nature, consists
in this much alone that devotion to his story is generated (in them)
spontaneously, without any ulterior motive.
6. Hence the greatness of a particle of devotion unto him is
being described by me. No one is capable of describing it fully,
even if he were to have a life-span of a whole Kalpa period.
7. Japayajha (the holy sacrifice in the form of repeated ut-
I. The first two sections of this Khanda describe the greatness of Visnu (his
incarnation as Kama). To counter-balance it, as it were, the redactor of SkP adds a
section on the glory o f $iva.
244 Skanda Puranam
terance of the sacred name) is proclaimed as greater than all the

Yajnas of meritorious nature1 and cause of excellent welfare.
8. There, at the outset, the benefit of Japayajha is (its being)
the great means of securing prosperity. Great sages say that the
six-syllabled Mantra of $iva is of divine nature.
9. Just as the Slayer of Tripura is the greatest of all Devas,
so also the six-lettered Mantra of &iva, от namah sivaya is the
greatest of all Mantras.
10. This five-lettered Mantra (the above Mantra without om)
is the bestower of salvation on those who repeatedly mutter it. It
is resorted to by all excellent sages desirous of supernatural powers.
11. Even the four-faced Brahma is not competent to describe
the greatness of this Mantra of (five) letters. The &rutis reach the
ultimate principle therein and became fully satisfied.
12. The omniscient perfect Siva, characterised by existence,
knowledge and bliss, revels in the auspicious five-lettered Mantra
of Siva.
13. It is through this greatest Mantra, evolved out of all the
Upanisads, that all the sages attained the Supreme Brahman, free
from all ailments.
14. Through offering obeisance (bowing down) the individual
soul becomes one with Siva, the Supreme Atman. Hence this Man
tra is of the nature of Supreme Brahman.
15. With a desire for the welfare of all embodied ones fettered
by the noose of worldly existence, Siva himself uttered the pri
mordial Mantra om namah sivaya.
16. If ihe Mantra om namah sivaya is fixed in the heart, of
what avail are many other Mantras, many of the holy places,
penances and sacrifices to him?
17. As long as embodied beings do not utter this Mantra even
once, so long do they move round and round in the terrible mundane
world infested with miseries.
18. This six-syllabled Mantra is the supreme king of the kings
of all the Mantras, the crest-jewel of all the Vedantas, the store
house of all spiritual knowledge.
19. This Mantra of six-syllables is the illuminating lamp on
the path of salvation, the submarine-fire unto the ocean of igno
rance, the forest-fire of great woods of heinous sins.
1. Cf. yajhanam japayajha' smi / (BG X.25)

IH.iii. 1.20-32 245
20. Hence this five-lettered Mantra is declared as the bestower

of everything. It may be practised (muttered) even by women,
Sudras and men of mixed caste and nativity desirous of salvation.
21. There is neither special initiation in regard to this Mantra
nor Нота; neither consecration nor water-libation (or other means
of propitiation); neither a special occasion nor special process of
instruction. This Mantra is ever pure.
22. The set of two letters 'si va' accompanied by the word
indicating obeisance (i.e. sivaya namah) is capable of destroying
great sins and granting salvation.
23. What wonder is there if this Mantra taught by a good
preceptor and repeated in a sacred place accords immediately ev
ery supernatural power desired (by the devotee)!
24. Hence this leader of Mantras should be acquired after
resorting to an excellent preceptor, and should be repeatedly mut
tered in holy places. It gives inordinate powers instantly.
25. Preceptors are free from impurities, quiescent, well-be
haved men of few words. They are free from lust and anger. They
have control over their sense-organs and their conduct is good.
26. The Mantra mercifully given over by these bears fruits
quickly. I shall briefly mention (enumerate) the holy places that
are proper for the Japa (of this Mantra).
27. Prayaga, Puskara, the charming Kedara, Setubandha, Gokama
and Naimisaranya are conducive to the attainment of Siddhis.
28. In this context, an ancient anecdote is narrated by saintly
people; it is conducive to auspiciousness to those who listen to
it once or on many occasions.
29-31. At Mathura, there was a king well-known as Da£arha,'
the most excellent one among Yadus. He was intelligent, mighty
and enthusiastic. He was brave, conversant with the different scriptural
texts and expounder of good policy. He was very courageous and
immeasurably brilliant, unassailable and grave, never retreating
from battles. He was a great warrior; wielded a great bow. He was
an adept in interpreting the different types of sacred texts. He was
liberal-minded, youthfully handsome and endowed with all good
features.
32. He married the sweet-faced daughter of the King of Ka£T,
]. This is the family-name of the descendants of Dagarha, a great king of Yadu

dynasty. The family name is used as a personal name.
246 Skanda Purana
named KalavatT. She was fully endowed with comeliness, good

conduct and auspicious qualities. She was attractive.
33. After the marriage, that eminent king came back to his
palace. At night, as she lay down on her bed, heЪeckoned her
for sexual dalliance.
34. Requested and invited by her husband many times, she did
not feel inclined and so she did not go near him.
33. When his beloved did not approach him though she was
oft-courted for sexual intercourse, the king got up, desirous of
taking her by force.
The queen said:
36. Do not touch me, О great king. I know the reason thereof;
I am under a vow of observance. You do know what is Dharma
and what is Adharma. Do not be rash to me.
37. Learned men do approve enjoyment by a lover on certain
occasions. Sexual union increases pleasure, if both husband and
wife are equally keen and desirous.
38. You can have union with me when love is aroused in me.
What pleasure, what happiness do men get by forcible cohabita
tion with young women?
39. No man should lustfully approach a displeased woman, a
sickly woman, a pregnant one, one who-is observing religious fasts
and vows, one in her monthly course, and one who is not keen
ш
in love-sport.
40. A loving husband should carnally approach his youthful
wife after fondling and pleasing her, after a great deal of coaxing
and cajoling, and after looking into her requirements with sym
pathy and smoothness. A man desirous of getting pleasure out of
a maiden and a flower should do like this.
41. Though admonished thus by that chaste lady, the king who
was overwhelmed with passionate love, dragged her forcibly by the
hand and embraced her with a desire to sport with her.
42. Hardly did he touch her, when he found her to be like a
heated lump of iron, scorching him. Hence he cast her off in great
fright.
The king said:
43. Ha! what a great miracle! О my beloved, this is bewil
IH.iii. 1.44-53 247
dering. How did your body, tender like a sprout, become red-hot
like fire?
44. The king was struck with wonder and fear. The beloved
queen smiled modestly and spoke thus with a broad grin.
The queen said:
45. О king! Formerly during my childhood, the eminent sage
Durvasas had kindly imparted to me the five-syllabled Vidyd of
Siva.1
46. By the efficacy of that Mantra my body has become free
from sins and impurities. Sinful persons bereft of good luck, can
not touch me.
47. О king, whores, harlots and other women habitually im
bibing liquor are resorted to by you as a matter of course.
48. You do not take bath everyday. Nor do you repeat the
Mantra with purity of mind and body. Hana is not propitiated by
you. How can you be fit to touch me?
The king said:
49. О fair lady of excellent buttocks, initiate me in that splen
did five-syllabled Vidya of Siva. О my beloved, I wish to enjoy
you after eliminating all sins through the Vidya.
The queen replied:
50. I cannot instruct you. You are senior to me. О king, ap
proach the preceptor Garga, the most excellent one among those
who know Mantras.
Suta said:
51. Conversing thus, the couple approached Garga and bowed
down to his feet and stood with palms joined together in venera
tion.
52. Then the king worshipped and revered the preceptor again
and again. Humbly he revealed his secret desire.
The king said:
53. With your mind melting with pity, О my preceptor, make
1. This story is found in Siva Parana under PaftcSksara-Mahatmya (PE 373).
248 Skanda Purana*
me successful in my endeavour. It behoves you to impart to me

the five-syllabled Vidya of Siva.
54. О preceptor, give unto me that Mantra which will eradi
cate all those sins committed by me knowingly andjunknowingly
in the course of my royal duties.
55. On being requested thus by the king, Garga, the eminent

Brahmana, took them to the excellent banks of Kalindl, conducive
to great merit.
56-58. The preceptor seated himself at the foot of a sacred tree.
The king was asked to observe fast and take the holy bath in the
sacred waters. He was asked to sit facing the East, after bowing
down to the lotus-like feet of Lord Siva. The preceptor placed his
hand on the king’s head and imparted the Mantra of Siva, aus
picious in its characteristics. Due to fhe retention of that Mantra
and to the contact with the hand of the preceptor, hundreds and
crores of crows flew out from his body.
59. Their wings were burnt. Then the crows began to scream
and fell down on the earth. Thousands of them were seen being
reduced to ash.
60. On seeing the flock of crows being burnt, the king and
the queen became surprised. They asked the preceptor:
61. “O holy Sir, how did this miracle happen? A flock of
crows has been seen coming out of the body. What is this phe
nomenon? May it be clarified.”
Sri Guru said:

62. О king, there are innumerable heinous sins accumulated
over thousands of births you have gone through.
63. What merits had been there in those thousands of births,
had preponderated in some cases resulting in births in meritorious
species.
64. Similarly, you were born in sinful wombs due to your
sins. When the merits and sins were balanced, you were born as
man.
65. When the five-lettered Vidya of Siva entered deep into
your heart, crores of sins came out in the form of crows.
66. Crores of sins of Brahmana-slaughter, crores of sins of
carnally approaching prohibited women, crores of sins of theft of
III.iii. 1.67—III.iii.2.4 249
gold, imbibing liquor and foeticide and so on, were committed and
there were other heaps of sins in the course of thousands and
crores of births.
67. When the five-lettered Mantra of Siva is received and
retained, all these became reduced to ash. О eminent king, crores
of your sins have become burnt today.
68-71. Now that your soul has become sanctified, you sport
about along with this (your wife) happily as you please.
Saying so and concluding the process of instructing the Mantra,
he went back to his abode accompanied by the wonder-struck
couple. They became delighted; took leave of the preceptor and
returned to their palace shining lustrously. Closely embracing his
queen now cooled down like sandalpaste, he derived exquisite
satisfaction like a penurious wretch after acquiring wealth.
This five-lettered Mantra is an ornamental jewel unto the entire
range of Vedas, Upanisads, Puranas and other scriptural texts. It
spells destruction of all sins. The excellent power and efficacy of
this Mantra has been succinctly recounted by me.
CHAPTER TWO
The Story of Kalmdsapdda: Greatness of Gokarna
Suta said:
1. Now I shall mention another (instance of the) greatness
of the Enemy of Tripura, the mere listening to which immediately
annihilates all doubts.
2. There is nothing more powerful than this in eradicating
sins, bringing about delight to everyone, glorious and conducive
to the acquisition of all desired objects.
3. The ardent propitiation of Mahela with exclusive devo
tional fervour, bestows longevity, success, health, enjoyment of
worldly pleasures and attainment of salvation.
4. This alone has been indicated as the most excellent atone
ment Jo r all types of sins, intentional or unintentional, minor or
majorr
250 SkandaPurana
5. Through the excellent ways and means of expiation as

pointed out by great sages, it causes the destruction of all those
sins that appear to be ever ineradicable.
6. Devout worship of Parame£a causes the greatest prosper
ity; it has been decisively pointed out in all scriptural texts as the
greatest cause of bliss.
7. Whatever and howsoever small an act may be, if dedi
cated to the Lord, it accords salvation, even if it is performed
knowingly or unknowingly and with whatever motive.
8. Rare indeed is the observance of fast on the fourteenth
day in the dark half of Magha. There too, keeping fully awake
during the whole of the night is also very difficult (to observe)
to men, I think.
9. The viewing of the $ivalinga is also very difficult to get.
I think, the worship of Parame£vara is still more difficult.
10. Then, the opportunity to worship the Lord with Bilva leaves
is obtained only as a result of heaps of merit accumulated in the
course of hundreds and crores of births.
11. By worshipping only once (the Lihga) with Bilva leaves
a man obtains that benefit which one acquires by taking holy baths
in the waters of Ganga for ten thousand years.
[v.l. for 11:]
Whatever different kinds of sins there be in various Yugas, they
are completely annihilated on the fourteenth day in the dark half
of Magha.
12. All those merits lying latent for ages together, stand mani
fested on the fourteenth day in the dark half of Magha.
13. The Suras including Brahma, as well as Vasistha and other
sages praise this fourteenth day in the dark half of Magha all over
the world.
14. A fast observed on this day by anyone, far exceeds hun
dreds of sacrifices. Keeping awake at night is meritorious and it
surpasses the austerities extending over crores of Kalpas.
15. If the worship of Sivalihga is performed with even a single
Bilva leaf, who can wish for an equivalent of that merit in all the
three worlds?
16. In this context a splendid and highly brilliant Gatha (tra
ditional legend) is being sung. Though it is a great secret, it has
been revealed by Gautama out of pity.
17. Born of the Iksvaku race, there was a glorious king named
n i.iii.2 .18-30 251
Mitrasaha1who was extremely virtuous. He was the most excellent

one among all wielders of bow.
18. That king was conversant with the science of all miracu
lous weapons, well-versed in scriptural texts, master of the Vedas,
heroic, highly powerful and ever energetic, an ocean of sympathy
and always industrious.
19. His bodily form shone like a mass of merits, an embodi
ment of all splendour and the centre of all miracles.
20. His heart was full of mercy, his body had glorious bril
liance and his feet reflected the rays of the crest-jewels of his
vassal kings.
21. Once the lord of the earth who was fond of the game of
hunting, entered a terrible forest, surrounded by his great army.
22. There he pierced with his arrows tigers, blue (wild) oxen,
deer, stags, hogs, buffaloes and a number of huge lions.
23. Riding in his chariot, in his ardour for the pursuit of the
game of hunting, he moved about in the forest well-protected in
his coat of mail. It happened that he killed a demon blazing like
a huge fire.
24. On seeing this from afar from his hiding place, his (i.e.
the demon’s) younger brother was overcome with grief. On seeing
his brother killed, he pondered over the matter in his mind.
25. ‘Indeed this king is my enemy. He is unassailable to the
Devas and Raksasas too. The only way he could be conquered is
through fraud and not otherwise.’
26. Coming to this decision, that evil-intentioned Raksasa took
a human form and approached the excellent king like the embod
ied form of an evil phenomenon boding great calamity.
27. He saw the modest and humble figure that approached
him with a desire to seek his service. Ignorant of the true nature
of things, the great king made him the head-cook.
28. After sporting about for some time in that forest, the king
stopped his game of hunting and returned to his city.
29. The queen of the chief of prominent kings was known by
the name MadayantT. That chaste lady was dear to him as DamayantT
was to Nala.
30. In the meantime, when the day of ancestors (&raddha)
1. This story is found in VR 1.70.39-40, Mbh, Adi 175-181 and Santi 234.30.
But the story in Mbh, Adi differs in some details from this story in SkP.
252 Skanda Purana
arrived, the king invited Vasistha, an eminent sage, and brought

him to his abode.
31. Vegetable and meat dish was placed in front of him mixed
with human flesh by the Raksasa in the guise of^the cook. On
seeing this, the preceptor said:
32. “Fie upon you; fie upon you, О king! Human flesh has
been presented to me by you, a deceitful rogue. Hence you shall
become a Raksasa.*’
33. It was because he did not know that everything was per
petrated by a Raksasa. After cursing him the preceptor pondered
over it and made the operational period of the curse limited to
twelve years.
34. The infuriated king also said thus: “This has not been
done by me. Without knowing this, I have been cursed unneces
sarily. I shall also curse this preceptor.’’
33. Saying this, he held water in the hollow of two palms and
was about to curse the preceptor. MadayantI (the queen) fell at
his feet and prevented him.
36. He then desisted from uttering the curse, giving weightage
to her pleadings. He let the water fall over his own feet. The feet
turned speckled (black and white in colour).
37. Thereafter, the king became known as Kalmasapada. Due
to the curse of his preceptor, he became a Raksasa roaming about
in the forest.
38. Assuming a terrible demoniac form resembling that of
that annihilator Kala (Time, Death), he swallowed different kinds
of animals, human beings etc., in the course of his wanderings
through the forest.
39. On one occasion the Death-like demon saw a newly mar
ried teen-aged couple of sages, sporting about somewhere in the
forest.
40. Distressed due to the curse, that Raksasa, habituated to
eating human flesh, caught hold of the sage boy and was about
to eat him like a tiger devouring a fawn of a deer.
41. On seeing her husband in the clutches of the Raksasa, the
girl, his frightened wife, cried out piteously trembling with fear.
42-47a. “Oh! Oh! Do not persist in a sinful deed, you the glory
of the Solar race. You are a prominent king, the husband of MadayantI
and no Raksasa.
О lord, do not devour my husband, dear to me more than my
III.iii.2.47b-58 253
vital breaths. You are the sole refuge unto all distressed people
seeking refuge. Of what avail are my cursed vital breaths, as
though they are groups of sins, without my noble-souled husband?
The very body is a burden unto me. What pleasure is there in this
foul body composed of five elements! This quiescent youth, a
performer of penance, is conversant with the Vedas and knows
many scriptural texts. Hence, by sparing his life, you will be
protecting the entire earth. О great king, be kind and merciful
towards a Brahmana’s wife, a mere girl. Indeed good people take
pity on helpless, miserable and distressed persons.”
47b-51. In spite of having been requested by her thus, that man-
eating, ruthless, wicked Raksasa bit off his head and swallowed
the Brahmana boy. The chaste, emaciated lady lamented at the
height of her grief. She gathered together the bones of her husband
and made a big funeral pyre. Desirous of following her husband,
she wanted to enter the fire. She hurled a missile-like curse at the
king in the form of a Raksasa: “O sinful king, my husband has
been devoured by you. Hence experience the serious ill effects of
the curse of a chaste wife. Henceforth if you come into contact
with any woman, you will immediately meet with death.” After
saying this, the chaste lady entered the fire.
52. The king experienced the after-effects of the curse of his
preceptor, within the prescribed time limit, and regained his origi
nal form. Highly delighted, he went to his own abode.
53. Having come to know of the curse given by the chaste
wife of the Brahmana, the queen checked her husband who was
eager to have sexual contact with her, as she was afraid of the
eventual widowhood.
54. Childless, that king became disgusted with the pleasures
of the kingdom. Discarding the entire glory of royalty, he went
back to the forest.
55. For the perpetuation of the Solar line, Vasistha, the ex
cellent sage, begot of MadayantT, an excellent son.
56. The king who had forsaken the kingdom, began to wander
over the entire earth. He saw himself closely followed from behind
by a vampire-like being of excessively terrible appearance.
57-58. It was the embodied form of the terrible sin of Brahmana-
slaughter that could not be warded off (and which hovered round
him) ever since the king, in his accursed state, had devoured the
son ofthe sage. Due to his own action mentioned before, the sin
254. SkandaPurana
of Brahmana-slaughter closely followed him from behind. This the

king understood from the utterances of eminent sages.
59. Desirous of expiation of her (the sin of Brahmana-slaugh
ter) the king dejected in his mind, wandered to various holy places
for many years.
60-65. In spite of his repeated holy ablutions in holy places,
the sin of Brahmana-slaughter did not turn back. So he went to
Mithila and reached the garden outside the city. He was afflicted
with great anxiety. He saw sage Gautama of a heart free from
impurities. He appeared like a blazing fire. He was surrounded by
an entire host of sages. He appeared like the Sun, the dispeller
of thick darkness of clouds. He appeared like the moon undoubt
edly shining in white brilliance, as he rose up. He appeared like
Maheivara wearing the digit of the glorious moon. He was qui
escent and accompanied by his disciples. He was the sole resort
of austerities. Approaching the sage the king bowed down to him
again and again. Gautama, the excellent sage, warmly accosted
the king born of the Solar race and smilingly spoke to him with
love.
Gautama said:
66-68. I hope you are well, О great king. I hope, your position
is stable. I hope, the subjects are happy and prosperous and the
occupants of your Antahpura quite well. Why have you come here
leaving off the entire royal glory? What are you brooding over?
You are heaving sighs and gasping for hot breaths.
The king said:

69. Thanks to your kindness and compassion; all of us are
happy. The riches of kings of excellent families are dependent on
(the kind blessing of) Brahmanas. But this vampire-like being of
terrible appearance harasses me.
70. She is unobserved by others excepting me. She rebukes
me at every step. A great sin has been committed by me in my
accursed state. Even with thousands of expiatory rites, no mental
peace has been acquired.
71. Various kinds of Yajiias have been performed with the
entire treasury offered as monetary gifts. All adorable rivers and
lakes all over the earth have been made use of for holy ablutions.
IILiii.2.72-82 255
AH holy places have been traversed by me in the course of my

wanderings.
72. All the Mantras have been repeatedly uttered by me; all
the deities have been meditated upon, great holy observances and
vows have been practised by me subsisting only on leaves, roots
and fruits.
73-79. All those things never made me feel at ease. But today,
it seems, my birth has become fruitful, because my soul is expe
riencing a great deal of bliss at your mere sight. The general talk
among people that a man seeking (an object) for many years
ultimately realizes his wish somewhere, has become true in my
case.
It is the outcome of all merits accumulated over many births
that Your Holiness, the protector of persons frightened by mun
dane existence, have come within the range of my sight.
From whence have you come to this place as the remover of
fear of worldly existence? I presume that you (expect) rest after
having wandered over far off lands and come here. On seeing you
I am surprised. From the splendour of your face (I infer) that you
are happy. You give delight unto my mind by your love as though
through your talk. I have sought refuge in your lotus-like feet after
having committed sins. О illustrious one, grant peace unto me
whereby I can be happy.
Requested by him earnestly in this manner, Gautama, the store

house of sympathy, indicated to him the excellent means of atone
ment for terrible sins.
Gautama said:
80-81. Well! О eminent king! You are blessed. Shake off your
fear from great sins. When Siva is at hand as a protector, where
can there be fear for the devotees desirous of refuge. Listen, О
great king, О blessed one, there is another well-established holy
place.
82. It is Gokarna1 by name, and it destroys great sins. It is
1. A famous sacred place in North Karnataka known for the famous Siva
(MahSbalelvara) Shrine. But its glorification in this Purana is noteworthy.
256 Skanda Purana
charming to the mind. There is no place there for sins greater than
the greatest.
83-87. Siva who destroys all sins if remembered, is present
there, just as on the peak of Kailasa or on the top of the Mandara
tree. In this manner, the residence of Sambhu in the Gokama
w я
region, is definite.
Darkness is not removed completely either by fire or by the
moon or by big stars and planets as by the appearance of the sun.
Immediate purification from sins cannot be achieved through other
holy places or sacred shrines pleasing to the mind, as by visiting
Gokarna. If, even after committing hundreds of sins like Brahmana-
slaughter, a man just enters Gokarna once, he need not be afraid
of sins anywhere thereafter. All noble-souled ones have acquired
peace there through austerities.
88-93a. It is resorted to by Indra, ^pendra, Brahma and others
(who are) desirous of supernatural powers.
If a holy observance or vow is practised there even for a day,
it is on a par with what is done elsewhere in the course of a
hundred thousand years.
With a desire for the welfare of the Devas including Indra,
Brahma, Visnu and others, the Lord is present there himself under
the name Mahabala.
That Liftga was obtained by the Raksasa named Ravana by
means of a severe penance. Gananayaka installed that LiAga at
Gokarna. Indra, Brahma, Mukunda, Vi£vedevas, Maruts, Adityas,
Vasus, ASvinI Devas, the Moon and the Sun—these Devas who
move about in their aerial chariots along with their attendants,
attend at the eastern gateway of the Trident-bearing Lord of the
Devas.
93b-98a. The other gods Mrtyu himself, Citragupta, Pavaka
(Fire-god) along with Manes and Rudras do attend at the southern
gateway.
Varuna, the lord of all rivers, along with a nufnber of rivers
including Gaftga serves the great Lord (resorting to the western
doorway).
Vayu (Wind-god), Kubera, Bhadrakarnika, the goddess of gods,
along with the Mothers including Candika have resorted to the
я
northern gateway.
Vi£vavasu, Citraratha, Citrasena and Mahabala along with the
group of Gandharvas worship Lord Mahabala (at Gokarna).
III.iii.2.98b-122 257
Rambha, GhrtacT, Mena, Purvacitti, Tilottama, Urva£I and other

celestial damsels dance before Sambhu.
98b-103a. Vasistha, Казуара, Kanva, Vi£vamitra of great austerities,
Jaimini, Bharadvaja, Jabali, Kratu, Angiras and we too—all of us
pure Brahmana-sages attend and adore Lord Mahabala standing all
around him, Q- eminent king.
Atri, along with MarTci, the eminent sages Daksa and others,
Sanaka and other noble-souled ones attend and worship seated
there.
So also sages, Sadhyas wearing deer skin as garments, staff
bearing saints, sages of great vows with shaven heads, Snatakas,
religious students, elderly sages having only skin and bone, those
who have burnt sins by means of penance serve the Pinaka-bearing
Lord of the Devas with great devotion.
103b-107. Similarly Devas along with Gandharvas, Pitrs, Siddhas,
Caranas, Vidyadharas, Kiihpurusas, Kinnaras, Guhyakas, birds, serpents,
vampires, ghosts, Daityas (demons) of great prowess, possessing
different types of riches, having different kinds of ornaments and
vehicles have surrounded the (Lord) with aerial chariots resem
bling the Sun, having the refulgent colour of fire and the lustre
of the moon. Others resembled clusters of lightning sparks. They
eulogize, sing about loudly, recite verses and bow down. In Gokarna,
О king, they dance delightfully. They get everything they desire
and sport about happily.
108. There is no other shrine like Gokarna in the whole of the
cosmic sphere. It was there that a severe penance was performed
by the noble-souled Agastya.
109-114. In the same manner Sanatkumara, the sons of Priyavrata,
Agni the most excellent god, Kandarpa, Goddess Bhadrakall, the
intelligent SiSumara, Durmukha, the leading serpent, the serpent
named Maninaga, Ilavarta and other serpents, the powerful Garuda,
Ravana the demon, the demon named Kumbhakarna and the pious
VibhTsana performed penance here.
These and other Devas, Siddhas, Danavas, human beings pro
pitiated Siva, the Lord of the chiefs of Devas, at Gokarna with
devotion, after installing thousands of Lihgas marked with their
names. They attained great supernatural powers and established
holy shrines. О king, there are abodes of all the Devas here.
115-s122. There are the abodes of Visnu, the lord of Devas,
Brahma Parame§thin, the heroic Karttikeya, the Elephant-faced
258 Skanda Purana
Lord, Dharma, Ksetrapala and Durga, О highly intelligent king.

There are crores and crores of Siva-Lingas in Gokarna. There are
innumerable holy shrines at every step. Why speak more? О king,
all the stones found lying in Gokarna are Siva-Lihgas; all the
waters holy lakes. The greatness of the Sivalingas and the Tirthas
in Gokarna is oft-sung about in the Puranas by great sages, О king.
Kotitlrtha is the most important of all the Tirthas in Gokarna.
Of all the SivaliAgas, Mahabala is the sole overlord. In Krtayuga
Mahabala is white; in Tretayuga he is excessively red; in Dvapara
he is yellow in colour; and will become black in Kali. Though
Mahabala has completely overspread the seven Patalas, he will
become soft (even) when the terrible Kali age sets in.
The excellent sacred place Gokarna is on the shores of the
Western Sea.
123-128a. There is no wonder that it bums the sins like Brahmana-
slaughter. Those who have killed Brahmanas, rogues inimical to
all living beings, men devoid of all good qualities, those who are
enamoured of other men's wives, men of evil conduct and mode
of life, men of evil habits and of miserly character, greedy people,
ruthless rogues, foolish, deluded ones, thieves, lascivious persons—
all these persons after reaching Gokarna have gone to the region
of Sankara after taking their holy dips in the sacred waters and
visiting Lord Mahabala.
Those who worship Mahe£ana there on meritorious lunar days,
when the day of the week is auspicious, shall certainly become
Rudras.
Whosoever the man may be, whensoever he enters Gokarna and
worships the Lord, he reaches the region of Brahman.
128b-131. When the new-moon day occurs on Sundays, Mon
days or Wednesdays, the devotee should take the holy dip in the
ocean, make monetary gifts, offer water-libations to the Manes,
worship Siva, perform Japa, Нота, observance of vows and ado
ration of Brahmanas—whatever insignificant act is performed shall
yield endless benefit.
Worship of Siva during the astronomical conjunctions like Vyatlpata,
transits of the Sun and Mahapradosa (thirteenth day at dusk) oc
casions, bestows salvation.
I shall now mention a lunar day bestowing salvation, О king.
132-135. It was on this day that a great hunter attained the great
region of Saihbhu. The month of Magha, the meritorious four
III.iii.2.136-III.iii.3.2 259
teenth day of dark half, Sivalirtga and Bilva leaf—the combination

of these four is of rare occurrence.
Alas! (How powerful is Maya) whereby the great Tithi (lunar
day) of Siva is not utilized for fasts by deluded people like the
(recitation of) Vedas by dumb ones!
The following are the flight of steps unto men leading to the
region of Siva: observance of fast, keeping holy vigil at night, stay
near the great Lord and Gokarna. Listen, О king, just now I have
come from Gokarna.
136-141. On this holy Tithi of Siva, I observed fast and wit
nessed the great festival. On this Tithi of Siva, all are desirous
of seeing the great festival. Common people of all the four castes
have come from all the countries: Women, old men, boys, men
of all the four stages of life—all these came, visited the Lord of
Devas and got satisfaction.
These disciples, I and other sages, royal sages, the celestial
saints Sanaka and others, have taken holy bath in all the sacred
waters and adored attentively Lord Mahabala. We have made our
lives fruitful and have gone to different directions. I have come
from Gokarna as I have now been invited by king Janaka who is
about to perform a Yajna. I have returned after seeing something
wonderful on the way.*1My mind is highly delighted and I am fully
contented, О lord of the earth.
CHAPTER THREE
___ s
The Greatness of Gokarna and the Caturdasi of Siva
The king said

1. О Brahmana! What miracle did you witness on the road.
Where was it?
Gautama said:
2. While returning from Gokarna, О king, at the time of
midday, I saw a clear lake in a certain place.
-
1. This introduces the next chapter on the importance of Mahilivarfitri.

260 Skanda Purana
3. Taking ablution therein and rinsing the mouth with the

water, I removed my fatigue caused by the travel. Then I resorted
to a holy fig tree with thick cool shade.
4-8. There, not very far (from me), I saw an old blind Candala
woman who was about to die. She was quite emaciated. Her mouth
was dry. Evidently she had had no food and was tormented by
many ailments. There were a number of leprous wounds on her
limbs festering with worms. Round her waist there was a frayed
piece of rag stained with pus and blood. Consumptive pulmonary
disease appeared to choke her throat, and she was fully agitated.
All her teeth had fallen. She was rolling frequently uttering in
distinct (groans). The dust outside, being heated by the hot rays
of the sun, had spread all over her body. She had been urinating
and sending out excrements involuntarily which smeared her body
emitting foul smell and obnoxious odour. Besides she was phleg
matic and gasping for breath. All her nerves ached and she was
in great pain. The hairs were dishevelled.
9. On seeing her in such a painful situation, I became over
whelmed with pity. Her death was expected any moment, and I
stood there watching.
10. Presently I saw a divine chariot brought there by Siva’s
servants. It appeared to sprinkle the celestial path with lustrous
rays.
11. In that aerial chariot which was as though a cage of bril
liant splendours of the sun, moon and fire, I saw Siva's attendants
resembling the sun.
12- 13. They held tridents, skull-topped clubs, axes, shields and
swords in their hands. They were adorned with crescent moon;
their brilliance was like that of the moon and the white jasmine
flower. They shone with crowns and ear-rings and with coils of
great serpents. Four such Siva attendants with splendid character
istics were seen by me.
14. On seeing them rushing along seated in their aerial chariot,
I was surprised. I quickly approached them and asked them, even
as they were still in the air:
13- 17. ’’Obeisance, obeisance to you, all the best ones among
the Devas, the followers of the holy feet of the Three-eyed Lord.
You have on you the onerous task of protecting the three worlds
(and hence) you bear the tridents, shields and swords and clubs.
You have been recognized by me as the followers of Mahegvara’s
Ш .ш .3.18-27 261
feet. Is this present advent of yours for the protection of the worlds
or a mere pastime?
Or perhaps you are endeavouring for victory over the heaps of
sins of all the people. Be kind to me and say to me why you have
come over here.”
The messengers of Siva replied:

18. Yonder is seen an old Candala woman about to die. Di-
• •
rected by our Lord himself, we have come here to fetch her.

19. On being told thus by those messengers, 1 asked them
again, as I was struck with wonder. I stood with palms joined in
reverence.
20. “How can this fierce, sinful Candala woman deserve to
t * »
ride on the divine aerial chariot, like a bitch daring to step into
the area where holy sacrifices are being conducted?
21. Wherefore do you wish to take this hag of evil conduct
to the region of Siva? She is dirty all over ever since her birth,
sinning and closely following the sinful.
22. She has neither the knowledge of Siva nor has she per
formed any severe penance. She has no truth and no compassion.
How do you wish to take her?
23. How do you wish to take her whose regular food is animal
flesh, whose belly is filled with liquor and who is ever engaged
in rendering injury to living beings?
24. The Five-syllabled Mantra (sivaya namah) has not been
recited by her, nor has the worship of Siva been performed by her.
Lord Sambhu has never been meditated upon by her. How do you
wish to take her?
25. She has not observed fast on the holy Tithi of Siva (i.e.
the fourteenth day of the dark half); she has not worshipped Siva;
she knows nothing of friendship to living beings; no Bilva leaf has
been dropped by her on Siva; she has not performed Isfa and Purta
rites (sacrifices and works of public utility). How do you wish to
take her?
26. She has not taken holy baths in TTrthas; she has not made
monetary gifts; she has not observed holy vows. How do you wish
to take her?
27. Her sight is to be shunned. Conversation etc. with her is
just an impossibility. How do you wish to take her, the shrew
262 Skanda Purana»
devoid of any association with the good?

28. Has she any meritorious deed to her credit done in a
previous birth? How then is she tormented by worms and the vile
disease of leprosy?
29. Wonderful indeed is the working of the Lord. It cannot
be imagined by embodied beings. Even sinful souls are being
taken to the highest region out of pity!”
30. On being pressingly addressed thus by me, the messengers
of the Trident-bearing Lord of Devas lovingly replied to me, dispelling
all my doubts.
The messengers of Siva said:

31. О Brahmana, listen, if you have curiosity about this Candala
woman with reference to whom you have spoken such words.
32. In her previous birth she was a Brahmana girl named
Sumitra. She had a countenance rivalling the disc of the moon.
33. She was the daughter of an eminent Brahmana of the
Kekaya land.* Her limbs were characterized by the tenderness of
a full-blown jasmine flower.
34. All the people were struck with wonder on seeing her
growing up in her parental home like another body of Rati (Kama’s
consort) endowed with all characteristic features.
35. Fondled by all the kinsmen lovingly, she grew up day by
day and ultimately blossomed into a lovely young woman like the
great bow of Smara (god of Love).
36. The virgin was duly given in marriage to a Brahmana boy
by the father along with the kinsmen assembled (there).
37. Having been blessed with a husband in her prime of youth,
she continued to be decent in her conduct for some time, happily
sporting about in the company of relatives.
38. Then, О sage, after some time, the husband, though a
handsome and brilliant youth, was afflicted with some deadly dis
ease and passed away.
39. With her heart excessively distressed with misery at the
death of her husband, she spent a few months exercising enough
control over her sense-organs and (maintaining) decency in her
behaviour.
40. But her youthful state continued to increase day by day,
* A country between Beas and Sutlej—De 98.
III.iii.3.41-58 263
making her heart throb with lust.

41. Though guarded by the kinsfolk and admonished by people
of pious disposition, that woman overwhelmed by lustful desires
failed to control her mind.
42. Utterly overcome by the all-powerful Manmatha (god of
Love), the youthful, comely girl, though a widow in fact, became
diverted into the path of a paramour.
43. Shrewd that she was, the fact that she was in the clutches
of adultery was not known to anyone. That unchaste girl was able
to conceal her felony for some time.
44. She began to exhibit the cravings of a pregnant woman.
Her nipples became dark in colour. As time passed, all the kinsfolk
came to know that she had been defiled by some lascivious fellow.
45-48. Frightened by this, they were extremely worried and
excessively pained.
Women come to ruin through lust, Brahmanas through the ser
vice unto a mean fellow (or of a low caste), kings due to the
punishment of the Brahmanical power, and ascetics by the collec
tion of means of enjoyment. Cooked rice licked by a dog (is good
for nothing) and so also milk mixed with liquor. Comely features
afflicted with leprosy, and a noble family got ruined by a wanton
woman (serve no purpose).
All the brothers of the husband gathered together and pondered.
They abandoned her, casting her off from the family. She was
caught by the braid of hair and thrown out by all kinsmen, break
ing a pot (in token of severance of all connections).
49-51. She went out of the village and was seen by a certain
$udra. On seeing her as a beautiful woman with heavy protruding
breasts, the leader of Sudra clan took her to his house, consoling
the widow with gentle words. Sporting about in her keen desire
for sexual dalliance, she moved about along with that &udra. She
became a virtual crowned queen to him. Dallying with him day
and night, she lived somewhere as a housewife. There she regu
larly ate meat and drank liquor.
52-58. Indulging in sexual sports with the $udra she begot a
son.
Once her husband had gone somewhere. After imbibing a lot
of wine, in a state of excessive inebriation, she craved for a diet
of meat. Outside in the cattle shed sheep had been tethered along
with"Cows. In the pitch darkness of the night, she went out holding
264 Skanda Purana
a large knife. Being out of senses due to intoxication, she could

not distinguish properly. Eager to have some flesh, she killed a
cow-calf at night, thinking that it was a sheep, even as it was
crying piteously. The wretched woman brought the cow-calf in
side. Some merit was lurking somewhere. On recognizing what
she had actually done, she became afraid and cried out “Siva,
Siva”. She brooded over it for a while. But that feeling was tran
sient. The desire for meat and liquor prevailed.
Mincing the dead calf, she had the meal she desired. Half the
carcass-meat served her purpose. The other half she threw out and
deceitfully cried aloud: “Alas, a tiger has pounced upon my dear
cow-calf, mauled it and swallowed it.”
59. Her loud shout echoed in all the houses. All the Sudra
people crowded into the place.
60-63. On coming to know that a cow-calf had been killed by
a tiger, they expressed their sorrow over it. After they had gone,
when it dawned, her husband returned home and saw the turmoil
therein.
In this manner, much time passed off. That beloved wife of the
Siidra too became a victim of death and reached Yama’s abode.
Yama reviewed her (record of) activities before and after, recon
sidered the first decision of sending her to hell and made her take
birth as a Candala girl. Falling from the city of Yama, she entered
the womb of a Candala woman.
• •
64-69. Congenitally blind and dark-complexioned like extin

guished coals, she was sympathetically nurtured and brought up
by her father, a Candala living somewhere. She was fed with dog-
licked, foul-smelling, putrefying stuff, unworthy of being eaten.
She was given impotable juices and brought up day by day by the
mother.
Born blind, after some time in her childhood itself, she became
afflicted with leprosy. The excessively wretched girl was not taken
ia marriage by any Candala boy. After her childhood, her parents
too died. Thinking her to be extremely unlucky, kinsmen and
brothers too abandoned her. Famished with hunger, the wretched
blind girl moved about with a staff in her hand and soiled with
lumps of clay. She begged for alms all over the cities.
70-76. She somehow pacified the gastric fire with the balls of
rice left as remnant by Candalas. Thus bearing a lot of sufferings,
major portion of her life passed by. She became old and became
III.iii.3.77-86 265
all the more miserable. Without taking food or drink, without even
a cloth round her body, she came to know of the long procession
of people proceeding (to Gokarna) on the occasion of the immi
nent Sivatithi (the annual festival day of Siva). The procession
consisted of people coming from different countries and regions.
There were noble-souled Brahmanas performing Agnihotra. They
were accompanied by their womenfolk. There were kings with the
members of their Antahpura, elephants, chariots and horses. The
people made a lot of noise, collectively going in their vehicles
with umbrellas raised aloft. There were Vai£yas, Sudras and other
mixed caste people in thousands. As they laughed, sang, danced,
ran about, drinking, sniffing, roaming about as they pleased and
roared, that procession of men on the move produced a great deal
of chaotic sound, as they were going to the Siva temple at Gokarna.
77-86. All the heaven-dwellers were watching with eagerness,
seated in their aerial chariots. This Candala woman also keenly
desirous of something to eat and cloth to wear, came into the
scene slowly, with a view to beg of the laymen there. Clinging
to the hands of another (beggar woman) she proceeded ahead thus
due to some merit acquired in a previous birth and reached the
Gokarna shrine. She seated herself a little away from the main
road with the palms spread out. In the act of begging frequently,
she uttered piteous words.
“Oh people! Take pity on me and offer me something to eat.
1 have been afflicted for a long time by my sins acquired in the
course of many births.
Oh people! Take pity on me; you are the saviours of the ex
cessively distressed; you are the donors of great blessings; you are
the doers of many meritorious deeds.
Oh people! Take pity on me, devoid of food to eat and clothes
to wear, sleeping on the^bare ground and deeply sinking into the
vast expanse of dust.
Oh people! Take pity on me, a blind old hag, afflicted with an
incurable disease, and distressed by extreme chillness and heat.
Oh people! Take pity on me, burnt acutely by long drawn out
starvation, burning all the limbs together with ever increasing
gastric fire.
Oh people! Take pity on me, who could never acquire merit
in the course of hundreds of births, who is blighted by ill luck
and weight of sins/4
266 Skanda Puranam
Even as she was begging thus importunately, a certain kind-

hearted meritorious person hurled a Bilva bunch into the out
stretched palms of the CandalT.
87. She felt and groped over the bunch that fell into her lap.
Finding out that it was not a thing fit for eating, she sadly threw
it away.
88. Cast off by her hand in the darkness of the night, the Bilva
bunch fortunately fell on the top of a Sivalihga.
89-91. On the night of the fourteenth day dedicated to Siva, she
was begging for alms but did not unfortunately get anything from
the travellers. She spent the night behind the idol of BhadrakalT,
a little away to the north half the way. When it dawned, she lost
all hopes and was overwhelmed with grief. Slowly she turned
towards her native land.
92. Famished due to long starvation, she became weary, fal
tering at every step. Highly distressed and trembling, she lamented
much complaining about the many ailments she suffered from.
93. With her naked body burnt by the heat of the sun she,
travelling this much distance (land) with a stick in hand (for sup
port), fell down on the earth unconscious.
94. Sariibhu, the Lord of the universe, the ocean of nectarine
mercy, commanded us to fetch her in our aerial chariots.
95. Thus the story of this Candala woman has been narrated
to you and the sympathetic attitude of Sambhu towards distressed
people explained.
96. О highly intelligent one, see the way how actions fructify.
Even the lowliest of the lowly has ascended the highest region free
of illness.
97. In her previous births she had never made any gift of food.
Hence in this birth, she suffers from hunger, thirst and the like.
98. Blind with wantonness, she committed a very heinous sin.
Due to that evil action, she became congenitally blind in the
course of this birth.
99. Even after coming to know that it was cow’s calf (that
she had killed), she ate it with relish. Due to that evil action, she
became a despicable CandalT now.
100. She had strayed from the path of the noble and become
enthusiastically engaged in the lascivious path of her paramour.
Due to that sin, she became unlucky and of evil behaviour.
101. Though a widow, she was overwhelmed with sexual pas
III.iii.3.102-122а 267
sion on being embraced by her paramour. Due to that great sin,

she is tormented by many bruises and wounds of leprosy.
102. Excessively lustful, she diverted herself in the company
of a $Qdra formerly. Due to that sin, she is now afflicted with
worms in the putrefying blood.
103. She has not observed sacred vows nor has she performed
Ista and Purta, Due to that sin, she is undergoing distress, bereft
of all types of enjoyment.
104. Deluded that she had been, she imbibed liquor in her
previous birth. Due to that sin, she is being afflicted with the foul
disease of pulmonary consumption and heart-ache.
105. All the signs and symptoms of sins are seen here itself in
all men entirely, О tiger among sages, by noble-souled persons of
discrimination.
106-110. Those who are seen distressed and afflicted with many
diseases, those who have neither wealth nor progeny, those who
experience pain due to bad symptoms, beggars without shame,
those who are denied amenities of clothes, food, drink, sleep and
rest, ornaments, anointing facilities etc., ugly deformed people,
illiterate wretches, handicapped persons with defective limbs, ill-
fed ones, unfortunate fellows, censurable creatures, those who serve
others—all these had been great sinners in their previous births.
After considering all these things, after observing the condition
of the people, a sensible man does not commit sins. If he does
so, he is the destroyer of his soul. This human body of ours is
the means of doing many deeds.
111. One should always indulge in decent and useful activities
and shun evil deeds. He who seeks happiness should do merito
rious acts and one who wants misery may indulge in sins.
112-122a. If one of these two things is practised, people shall
be happy. After gaining this human body that is rarely obtained,
he who is desirous of his own welfare, should have recourse to
the divinity. A man may commit all sorts of sins always, but if
he meditates on Siva with single-minded attention, he surmounts
sinfulness.
In her previous birth, when she died and was brought to Yama's
abode, there was a serious doubt (about her) among the members
of Yama’s assembly. Although she was bom as a Brahmana woman,
she defiled herself by not observing the conventions of a good
family! Hence she has been brought here. Is she to be cast into
268 Skanda Puranaл
the hell or not? Is there any bit of merit in her, achieved at least
in her childhood? Still it is better to consider every aspect and
then mete out the punishment, not otherwise. After performing
meritorious deeds in the course of thousands of births, one gains
birth in a Brahmana family. Hence in many of her previous births,
sin has not been committed. Otherwise how do you account for
her birth in a good family? It was only in her present birth that
she has committed a sin difficult to overcome. Hence too usually
she does not deserve being cast into hell. But after killing the
cow's calf, or reflecting thereon, she got frightened and uttered
the words Siva, Siva. That was clearly due to a merit acquired in
the previous birth. For the destruction of sin, if one utters the
auspicious name of Siva, he shall attain the highest region.
122b-128. Let her experience by turns the fruit of a single
serious sin perpetrated in one birth by becoming a Candala woman.
What would be a hell unto men worse than this that they are being
afflicted with the plethora of many painful features frequently.
Birth in a heinously vile family, poverty, great disease, complete
delusion—each of these severally is hellish enough. What to speak
of them when grouped together? Due to the weight of the merit
of a previous birth, the fact that she uttered the name (Siva), albeit
out of helplessness, she will in the next birth perform further
meritorious actions. Due to that she will surmount the distresses
caused by the numerous sins. Taken by his (Siva's) men (atten
dants), she will reach the highest region. We cannot dare to be
the chastisers of people of this sort. Let I£a reflect himself and
do what is befitting.'
In the city of Yama, Citragupta and others considered in this
гг and released her; she fell on to the earth.
129-131. At the outset, this woman of unchaste actions uttered
Siva’s name out of madness. But that merit led to another meri
torious deed of propitiating Saihbhu by means of the Bilva bunch.
At Gokarna, on the day of Siva’s Tithi, she kept awake and let
fall a Bilva bunch (on a Sivalihga) at night. The fruit of this
meritorious action without any desire attached thereto, she will
experience now itself, even as you watch. It is not an untruth.
Gautama said:
132. After saying thus, those messengers of Siva pulled out the
III.iii.3.133-144 269
atomic soul from the Candala body and endowed it with divine
splendour.
133. The delighted servants of Siva placed in an aerial chariot
that lady transmuted into a divine body refulgent with a mass of
brilliance.
134-135. In the aerial chariot she shone brilliantly with ex
quisite, handsome features, with the body resplendent with celes
tial ornaments, wearing divine apparel, with the body emitting
divine fragrance, radiating divine brightness and with a heavenly
garland for decoration.
136. She rejoiced with beaming countenance in the midst of
the messengers of Siva with gemset umbrellas, flags etc. held
aloft, and accompanied with songs and sounds of musical instru
ments.
137. Remembering again and again the various births she had
undergone, she felt certainly frightened as if she woke up after
seeing a wonderful dream.
138. ‘Who am I? Who are these supernatural beings of great
accomplishment? What is this charming world? Where has my
vile, tormented body born of a Candala family gone?
139. Oh! A highly wonderful miracle has been observed arising
out of the sportful diversion of Maya—the fact that I wandered
and wandered again and again through thousands of births.
140. Wonderful indeed is the greatness of the worship of Igvara,
inasmuch as he is pleased with even a mere leaf and accords his
own region (for it)/
141-142. In this manner, that woman, out of disgust for worldly
enjoyments, remembered the feet of the Lord. The servants of
MaheSvara took her in the aerial chariot to the vicinity of the great
Lord, even as the guardians of the worlds were watching with
surprise.
143. О king, thus the miraculous greatness of even the slightest
act of devotion unto the Consort of the Daughter of the Mountain,
has been narrated. It is destructive of all sins.
The king said:

144. О holy Sir, how is the excellent world of the great Lord?
If you have any mercy on me, kindly describe its features.
270 Skanda Puranam
Gautama said:
145. That is the world of the great Lord where you experience
the highest bliss forever—that which is rare in the regions of
Brahma and other chiefs of Devas.
146. That is ParameSvara’s world where there is no trace of
darkness anywhere and where an all-pervading splendour is well
established.
147. That is the world of Lord Siva which Yogins attain after
transcending the functions of the Gunas and from which all of
them never fall (back in Sariisara).
148. That is ParameSvara’s world where anger, greed and the
like do not exist, and where there is no state such as birth (,death)
etc.
149. It is mentioned as the sole central shrine of all holy scrip
tural texts. There is no greater wealth than that. It is the region
of ParameSvara.
150. Yogins always strive to reach that region by means of
Yogic practices such as Pratyahara (withdrawal of senses from
externa] objects), Asana (posture), Dhyana (meditation), Prana
Samyamana (restraint of breath) etc.
151. That is the world of Parame£vara where the Lord sports
always with the Goddess, the embodiment of existence, bliss and
pure knowledge.
152. By means of the masses of merits accumulated over many
thousands of births, men and women ascend to that place and sport
about together.
153. Merged into a mass of splendour, very charming yet very
difficult to visualize, (these devotees) do not realize the differen
tiated state of day and night.
154. That world of the great Lord is inaccessible to a degraded
Yogin. It can be achieved only by those who are full of devotion.
155. Only those people attain the region of Зайкага and stay
there happily, those who are delighted in listening to all living
beings and well-established in perfect calmness of mind and senses,
and those who have gone beyond the cycle of worldly existence
dispelling all delusions.
156. Similarly, you too, О eminent king, go to Gokarna, the
abode of Girina and experience contentment after suppressing all
sins.
157-158. There, by taking the holy ablution and adoring Mahabala
Ill.iii.3.159—III.iii.4.3 271
on all the occasions, and by observing fast on the fourteenth Tithi

of Siva, with mental concentration, and also by keeping awake at
night, all the time adoring Sankara by means of Bilva leaves, you
shall be rid of all sins. You will attain Siva’s world.
159. This is the purest advice tendered unto you, О king, by
me. Hail unto you! 1 am going to the city of the ruler of Mithila.
160. Taking leave of him thus, Sage Gautama gladly went to

Mithila. The king too reached Gokarna with a delighted mind.
161. There he visited Mahadeva, worshipped Mahabala. Clear
ing himself of all sins, he attained the region of Sambhu.
162. He who devoutly listens to this story of Siva everyday,
and makes others listen to it, attains the greatest goal.
163. He who listens to this story only once, but with great
faith, shall attain Siva’s world along with twenty-one generations
of his family.
164. Thus the story of the Enemy of Manmatha (god of Love)
has been entirely narrated. It is the first cause of all welfare and
prosperity. It destroys hundreds of sins of worldly existence. It
destroys the darkness of delusion. This story is worthy of being
sung by the immortal beings. It should always be resorted to by
all people aspiring to be happy and well-off.
CHAPTER FOUR
The Importance of Caturadasi
Suta said:
1. Again I shall speak of the very wonderful greatness of
Siva. It destroys all the sins of those who listen to it. It extricates
one from the noose of worldly ties.
2. Excepting the worship of Siva, no other raft has been
devised (for the saving) of those worldly-minded people sinking
down in the ocean of sins that cannot be easily crossed.
3. A wise man should always perform the worship of Siva.
If he himself is physically incapable of worshipping» he should
watch tfith his mind full of humility and devotion a worship that
is being conducted.
272 Skanda Purana
4. If a man were to perform diva’s worship capable of ac

cording salvation, albeit he may be deficient in faith, or even
witness one (worshipping Siva), he shall go to the highest region
in due course.
5. There was a king named Vimardana in the Kirata country.
He was heroic, extremely unassailable. He was endowed with valour
and had vanquished his enemies.
6. He was always fond of the game of hunting. He was a
ruthless, miserable wretch with brutish might. Habituated to eat
all types of meat, he was cruel in temperament. He had women
of all castes around him.
7. Still he regularly performed the worship of Sambhu care
fully, particularly on the fourteenth day of the lunar month in the
dark or bright half.
8. He used to rejoice after performing the adoration pro
fusely with all requisite adjuncts. With great delight he used to
dance, eulogize and sing.
9. His crowned queen was much distressed at this activity
of the king, indiscriminately eating everything and doing all sorts
of wicked deeds in this manner.
10. The queen named KumudvatT was endowed with good
qualities and decent behaviour. Once she approached him and
asked him confidentially:
11-12. “O king, this behaviour of yours is a cause of great
surprise. What a great disparity there is between your misdemeanour
and your devotion to Parame£vara! You indiscriminately eat ev
erything irrespective of time. You are running after women of
every type. You indulge in every type of violent, ruthless injury
to others. How do you have devotion to the Lord?”
13. On being asked thus, the king who was capable of know
ing the events of the three divisions of time (past, present and
future), deeply considered every aspect for some tione, and then
laughingly said thus, with interest and curiosity.
14. The king said: “O lady of excellent countenance, I was
a dog in my previous birth. I used to roam about all round the
city of Pampa.
15. As time passed on thus in that excellent city, once I went
to a beautiful temple of Siva.
16. On the great CaturdaU day, the worship was being con
ducted and I watched the same from afar, from the external gate.
П1.Ш.4.17-28 273
17. Infuriated men with stout sticks made me run away from
that place to save my life.
18. 1 went round the charming temple of $iva clockwise and
came back once again to the doorway where I was obstructed once
again.
19. Again I circumambulated the same temple of Siva. Tempted
by the balls of rice etc. offered as oblation, I reached the gateway
once again.
20. Thus making circumambulation round and round, when
ever I took rest at the gateway, they shot me with sharp arrows.
21. Wounded in the body, I lost my life at the portals of the
temple of Siva. Thanks to the power of Siva’s proximity, I am now
born in a royal palace.
22. Having witnessed the adoration on the CaturdaSI day, 1
could see the rows of lighted lamps. Due to that merit, О beautiful
lady, I became a knower of the events of the three divisions of
time (past, present and future).
23. Due to the impressions of the experiences of the previous
births I have become an eater of all sorts of foodstuffs. Natural
propensity formed of previous experience is irresistible in the case
of even learned men.
24. Hence I worship the Lord, the preceptor of the universe,
on the CaturdaST day. О fair lady, you also should faithfully wor
ship the Pinaka-wielding Lord.”
The queen said:

25. О eminent king, with the favour of the Consort of the
Daughter of the Mountain, you became a knower of past, present
and future. It behoves you to narrate the events of my past life
exactly.
The king said:

26. You were a dove in the previous birth. Once while flying
through the sky, you got a piece of meat by chance.
27. A powerful vulture who could not get any meat saw the
piece of flesh in your grasp. Hence that terrible bird rushed at you.
28. Seeing him, О lady of fair countenence, you fled in fright,
followed by him with a desire to snatch the piece of meat from
you.
274 Skanda Purana
29. Fortunately you reached Origin (Mt. SnSaila) and exhausted

completely circumambulated the temple of Siva and perched on
the top of the flagstaff.
30. The other bird of sharp beak quickly chased you, killed
you, making you fall down, and went away seizing the piece of
meat.
31. Due to the circumambulation of the Trident-bearing Lord
of Devas, and falling dead in front of him, you were born as a
princess.
The queen said:

32-48. (Details of the forthcoming seven births)
Details of the previous birth have been heard by me entirely.
It is really wonderful. My devotion is aroused. О highly intelligent
king conversant with the events of the three times, I wish to hear
another thing. Where will we go after leaving off this body?
The king said:

In the next birth, I will be bom as king of Sindhu country. Bom
as the princess of Srnjaya king, you will attain me in marriage.
In the third birth, I shall become king in Saurastra. As the
princess of Kalinga king, you will become my wife.
In the fourth birth, I will become king of Gandhara. Then you
shall be my wife as the princess of Magadha.
In the fifth birth I will be king of AvantT. You will be my
beloved as the princess of Da£arha king.
In the sixth birth I will become king in Anarta. You will be
the princess bom of Yayati family and will come to me again.
In the seventh birth, I shall be prince of Pandya. As regards
handsomeness, liberal-mindedness and other good qualities, there
will not be anyone else on a par with me. I will be conversant
with the principles of all scriptural texts, and shall be mighty and
valorous. I will be endowed with all good characteristics and be
charming unto all the people. I will be well-known as Padmavarna,
having the lustre of the sun, the friend of lotus.
You will be born as princess of Vidarbha unrivalled in beauty
all over the earth. Your name will be VasumatT and you will be
beautiful in all form and proportionate in limbs. Giving delight
to the eyes and minds of all the princes, you will be discarding
III.iii.4.49—III.iii.5.1 275
everyone and woo me as your suitor like DamayantT selecting

Naisadha (Nala). I will be vanquishing all the kings and gaining
you as my excellent-complexioned wife.
Firmly established in my own country, I will enjoy all pleasures
for many many years. I will perform different kinds of Yajnas of
splendid type, such as horse-sacrifice etc. I will be duly offering
water libations to the Manes, Devas and the Sages; be propitiating
excellent Brahmanas with monetary gifts and be worshipping Sankara,
the Lord of the chiefs of Devas, the benefactor of the world.
I will entrust the burden of the kingdom to my son and will
go to forest for performing penance. 1 will obtain the knowledge
of Brahman from Agastya, the excellent sage. Along with you I
will attain the highest region of Siva.
It is by means of this worship of Sankara on every CaturdaiT
day, О lady of fair face, that I will retain the status of a king
during seven successive births. This merit has been acquired merely
by watching the adoration (of Siva). Where is a wicked-souled dog
and where is such a good goal as this? (Oh, what a difference!)
Suta said:
49-51. On being told thus by her husband, that queen of splen
did features became struck with wonder. She joyously worshipped
him. The king too enjoyed all pleasures as much as he desired
along with her and attained the highest region of Sambhu at the
end of the seventh birth.
He who listens to this greatness of the worship of Siva, that
makes one wonder, and he who glorifies this shall attain the high
est region.
CHAPTER FIVE
The Story of a Gopakumdra
Suta said:
1. _ Siva is the preceptor. Siva is the lord. Siva is a kinsman
unto embodied beings. Siva is the soul. Siva is the individual soul.
276 Skanda Puranam
There is nothing else other than Siva.

2. This is a final decision in all the scriptural texts that
whatever is given, thought and offered into the fire with Siva in
view, is of infinite merit.
3. A leaf, a flower, a fruit or even water offered unto Saiiibhu,
even if it be so small and insignificant, is capable of being infinite
in merit.
4. Leaving off all other rituals and religious practices, even
if they be ordained by scriptural texts, he who worships Siva
alone, is rid of all bondage.
5. There is no wonder that if the love that one has for one’s
son, wife, wealth and property is diverted to the worship of Siva,
it does save one.
6. Hence some noble-souled devotees shun completely the
intoxicating beverage of mundane pleasures for the sake of Siva
worship. They even cast off their bodies which is usually very
difficult to do.
7. That is the real tongue which eulogizes Siva; that mind
is so (i.e. real mind) if it meditates on Siva; those ears are the
real ones that are eager to listen to his stories and the hands are
so (real hands) if they worship him.
8. Those are the real eyes that watch the worship of Siva,
the head that bows down to Siva and those feet which walk de
voutly to the shrine of Siva (are real head and feet).
9. He whose organs of sense and action are engaged in acts
devoted to Siva crosses the ocean of worldly existence and achieves
salvation as well as enjoyment of worldly pleasures.
10. A man endowed with devotion to Siva, may be a Candala
or Pulkasa (a tribal caste), a devotee of Siva, whether a man or
a woman or even a eunuch, immediately gets freed from mundane
existence.
11. Of what avail is nobility of birth? Of what avail are the
conventional rites and rituals? Of what avail are good qualities
and decent habits? A person endowed with even a modicum of
devotion to Sambhu is worthy of being revered by all embodied
beings.
12. At Ujjayini there was a king named Candrasena who ap
peared like a second Indra in the form of a man.
13. The excellent king Candrasena devoutly worships ParameSvara
residing in that city as Mahakala.
III.iii.5.14-24 277
14. Manibhadra, the foremost among attendants of Siva, who

had subdued all those things antagonistic to welfare (of men) and
who was bowed down to by all the worlds, became a friend of
that king.
15. Manibhadra, a highly intelligent follower of SaAkara, once
became extremely pleased with the king and gave him a divine
Cintamani jewel.
16. That jewel, resplendent like the sun and refulgent like
Kaustubha. bestows everything a man wishes on being seen, heard
about or meditated upon.
17. A piece of brass, copper, iron, tin, stone or any other thing
when brought into contact with a modicum of its splendour be
comes gold in a trice.
18. Wearing that Cintamani jewel round his neck, the king
attended his court. He shone like the Sun amidst Devas.
19. On hearing that this king always had the Cintamani round
his neck, the greed of other kings increased and all of them be
came agitated in their hearts.
20. Ignorant of the fact that it was the good fortune of the
king whereby he acquired the jewel, the other kings became jeal
ous. Some of them affectionately requested him and some arrogant
fellows stubbornly demanded it from him.
21. When the pleading requests of all the kings were turned
down by this king, the kings of all the realms joined hands to
gether (against him).
22-23. Saurastras, Kaikayas, Salvas, Kali ng as, &akas, Madrakas,
Paricalas, Avanti people, SauvTras, Magadhas, Matsyas and Srhjayas1—
these and other kings along with their horses, chariots and el
ephants energetically attempted to vanquish Candrasena in battle.
24. Excessively infuriated, they rallied together large armies,
shook the entire earth and laid siege to UjjayinI at all its four city
gates.
1. According to De, the following are the modern names of the invading states:
Surastra (Kathiawad, Gujarat), Kekaya (the country between Beas and Sutlej), KaJiriga
(a part of Orissa), Madra (the country in Panjab between Ravi and Chenab), Paftcala
(Rohilkhanda), Avanti (Malwa, now in Madhya Pradesh), Sauvlra (Upper Sindh),
Magadha (South Bihar), Matsya (the territory of former Jaipur, Alwar and some part
of Bharatpur states, now a part of Rajasthan).
$akas and Srfljayas are names of tribes.
278 Skanda Purana
25. On seeing that his city was besieged by the insolent kings,
Candrasena sought refuge only in Mahakala.
26. Without hesitation and being steadfast in his resolve, that
king eschewed all food and worshipped the Lord of Gaurl day and
night, without his intellect swerving astray to other thoughts.
27. In the meantime, a cowherdess of that city, a widow with
an only son, was there nearly for a long time.
28. Carrying the five-year old boy, the widow was watching
the great adoration performed by the king to the Consort of the
Daughter of the Mountain.
29. After seeing the wonderful festivities of Siva’s worship,
the woman bowed down and returned to her camp.
30. The cowherd lad who was watching the entire process,
himself began to perform eagerly the worship of Siva that bestows
non-attachment (to worldly affairs).
31. He brought a beautiful stone and placed it in a vacant excel
lent tent not far from his own tent and considered it Siva Linga.
32. He bought all kinds of flowers that he could lay his hands
on, bathed the Linga and worshipped devoutly.
33. He artificially improvised sweet scents, ornaments, gar
ments, incense, light, raw rice grains etc. and made provision for
Naivedya (food offerings) also.
34. Again and again he worshipped with charming flowers
and leaves, danced in diverse manner and bowed down repeatedly.
35. While the son went on like this performing the worship
of Siva with full mental concentration, the cowherdess lovingly
invited him to take his food.
36. Though called by his mother many times, the boy contin
ued to be engrossed in the worship and was not at all interested
in having his food. Then the mother herself went there.
37. On seeing the son seated in front of the Siva Linga with
closed eyes, the mother pulled him by his hands and hit him.
38. Though pulled and beaten, the boy did not move. So the
woman hurled the Lihga far off and destroyed the other objects
of worship.
39. She rebuked the boy despite his cries of protest, “Alas!
Alas!”. Then she went back to her house in a huff.
40. On seeing the (materials of) worship spoiled by his mother
(intended by him to be dedicated) to the Trident-bearing Lord of
Devas, the boy fell down crying, “Oh lord! Oh lord!”
III.iii.5.41-60 279
41. His eyes filled with tears and he fell senseless. After a
short while, he regained consciousness and opened his eyes.
42. Then suddenly, the tent became converted into a temple
of Siva shining with gemset columns, with festoons hung over
golden doorways and having a pure altar of very valuable blue
diamond.
43. The boy saw a fine pleasing temple of Siva and a gemset
Linga in the middle of an excellent pedestal. The roof was re
splendent with crystals and domes of various sorts made of molten
gold.
44. On seeing this, he got up suddenly overcome with awe
and dismay in his mind. Out of contentment, he was as though
sinking deep into the ocean of great pleasure.
45. As a result, he realized the greatness of Siva worship and
prostrated flat on the ground for quelling his mother’s sin:
46-47. “O Lord, О Consort of Uma, forgive my mother’s sin.
She is ignorant of your greatness. She is deluded. Be pleased with
her, О Sankara. If there is a modicum of merit in me arising out
of my devotion to you, О Lord Siva, may my mother get your
sympathy thereby.”
48. Thus propitiating Lord Siva and bowing down repeatedly,
the boy went out of the temple of Siva when the sun set.
49. He found his own tent resembling the city of Indra. It was
suddenly converted into a golden abode shining with riches of all
sorts.
50-51. At night he joyously entered the house spread over with
valuable jewels and shining with heaps of gold. There he saw his
mother lying down secure and unworried on a white bed on a
gemset couch.
52. She appeared like a celestial damsel with her limbs brightened
with gems and ornaments, resplendent with divine garments and
endowed with divine features.
53. He made her get up quickly with his wide open eyes
indicating his excitement, “Mother, welfare unto you, get up. See
this wonderful thing.”
54. On being wakened up thus by the noble-souled son, the
mother shone with a coronet and glanced around smilingly.
55. Fully excited, she got up and saw everything as though
unprecedented and new including both her own self and her son.
56«60. She saw her own abode anew. Her pleasure increased
280 Skanda Ригапа*
on hearing from her son the favour of the Lord of the Daughter
of the Mountain. She informed the king who too was worshipping
Lord Siva continuously. After concluding his routine adoration,
the king came to their abode at night and saw the wonderful act
of the cowherd-lad arising from diva’s pleasure. He saw the temple
made of gold and the Linga made of jewels and the abode of the
cowherdess shining with Manikya stones (Rubies).
On seeing all this in the company of his ministers and precep
tor, the king was struck with wonder and became highly pleased.
He shed tears of joy and love and embraced the boy.
61. Due to the glorification of Siva and the amazing miracle
and also the excitement among the citizens that night appeared to
be like a moment (in duration).
62. When the day dawned, the kings who continued besieging
the city, heard about this miracle through their spies.
63. The kings were greatly dismayed. Quickly they abandoned
the inimical posture. They laid down their arms and entered the
city on being permitted by Candrasena.
64. After entering the beautiful city and bowing down to Mahakala,
all those kings went to the abode of that cowherdess.
65. Candrasena advanced to receive them there and duly honoured
them. Occupying valuable seats of honour offered to them, those
kings were pleased and struck with wonder.
66. On seeing the temple of Siva that manifested itself for
blessing the cowherd-lad as well as the Linga of majestic appear
ance, they turned their mind towards Siva.
67-68. All those delighted kings gave garments, gold, jewels,
cows, buffaloes and monetary gifts, elephants, horses, chariots,
umbrellas, vehicles and other paraphernalia made of gold as well
as male servants, female servants and many other things, desiring
to secure the grace of Siva.
69. All the kings made that lad the king and leader of all
cowherds wherever they lived.
70. In the meantime, the brilliant Hanuman, the lord of mon
keys, appeared there honoured and adored by all the Devas.
71. Due to his arrival, all the kings became agitated and dis
mayed. They stood up to receive him and bowed down humbly.
72. Seated amidst them, the honoured lord of monkeys em
braced the cowherd lad and spoke, addressing the kings:
73-77. “O ye all, listen, О kings and other embodied beings,
III.iii.5.78-82 281
welfare unto ye all. Excepting the worship of Siva, there is no

other means of salvation unto the embodied ones.
Fortunately this cowherd boy worshipped, albeit without the
requisite Mantra, Siva on Saturday, at dusk (coinciding with the
thirteenth lunar Tithi) and acquired welfare.
Pradosa on a Saturday is rare indeed unto all embodied beings.
That too during the dark fortnight is rarer still.
This boy who has enhanced the reputation of cowherds, is indeed
extremely meritorious. In his eighth future generation, the famous
Nanda will be born.1 Narayana himself will be his son named
Krsna.
• • •
From now onwards this cowherd lad will become well-known

in the world by the name Srikara.”
Suta said:
78. After saying this and imparting Saiva rituals to the cow
herd boy, the son of Anjana vanished there itself.
79. All those kings duly honoured became delighted and sat
isfied. They took leave of Candrasena and returned to their respec
tive places.
80. The highly brilliant Ankara, after being taught by Hanuman,
performed the worship of Saihbhu along with Brahmanas conver
sant with religious practices.
81. In due course Srikara as well as King Candrasena propi
tiated Siva duly and devoutly and attained the highest region.
82. Thus the secret narrative has been told. It is very sacred.
It is conducive to fame. It increases merit, splendour and pros
perity. It annihilates sins. It increases devotion to the feet of the
Lord of Gaurl.
1. This explains why Nanda became the guardian of Кода during his stay at
Gokula. Such a motif of using some incident in the previous birth to explain the
incident in the present birth was popular in PurSnas, Buddhist Jitaka Tales and Jaina
story literature. Many stories in this Purana have used this motif.
282 Skanda Purana
CHAPTER SIX
The Importance of Pradosa
The sages said:

1-3. О Suta, the legend that has been narrated by you is great
and wonderful. It shows the greatness of &ambhu and is destruc
tive of all sins. We wish to hear it once again, with more mental
alertness and attention.
What power does Lord $ambhu grant on being adored at Pradosa
time by great souls. О virtuous one, speak this to us. Though oft
heard by us, О Suta, our desire goes on increasing.
Suta said:
4. Well asked by you, О highly wise ones, you are well-
known all over the world. Hence I shall narrate fully the great
merit accruing from Siva’s worship.
3. The dusk on the thirteenth lunar day is called Pradosa.*
The Great Lord and none else should be worshipped then by those
who seek benefits.
6. Who is competent to describe the greatness of the worship
at the time of Pradosa? It is at that time that all the Devas stay
near Giri£a (Siva).
7. At the time of Pradosa, the Lord in his silver abode of
■ 9
Kailasa, performs dances even as he is eulogized by the Devas

revealing his good qualities.
8. Hence, Рща (worship), Japay Нота, narration of his sto
ries and eulogies of his good qualities should invariably be carried
on by men desirous of the four benefits (viz. that of virtue, wealth,
love and liberation).
9. It is the holy raft that shows the other bank (of the ocean
of Saihsara) to those who get sunk in the ocean of worldly ex
istence, to the men blinded by the darkness of penury and afraid
of mundane existence (and worries).
10. To those who are distressed due to misery, grief and fear,
to those who wish for the annihilation of all troubles, the worship
of the Lord of ParvatT at the time of Pradosa is the way to prosperity.1
1. VV 5-14 describe the importance of Prado$a-Vrata.

III.iii.6.11-25 283
11. Even an evil-intentioned mean fellow, a man deficient in

luck, or even a rogue becomes free from adversities by worship
ping the Lord of Devas.
12-13. One who is being struck down by enemies, bitten by
serpents, assailed by mountains, fallen into the great ocean, one
who is struck with Kala’s baton, attacked by many diseases simul
taneously: none of these men becomes destroyed, if he worships
Giri£a at the time of Pradosa.
14. By worshipping $iva, one shakes off poverty, death, mis
ery, and the weight of debts amounting to a huge mountain and
is honoured with riches.
15. In this context I shall recount an ancient Itihasa (legend)
of great merit, on hearing which all men have their objects ac
complished.
16. In the Vidarbha country, there was a king named Satyaratha.
He was courageous, of truthful words and strict adherent of all
religious rituals and observances. His habits were decent.
17. Ruling virtuously over the kingdom, О eminent sages, that
highly intelligent king passed a long period of time very happily.
18. The kings of $alva with Durmarsana as their leader were
the powerful enemies of this king.
19. Once, rallying together a large groups of armies, these
halvas reached the city of Vidarbha in their desire to conquer it
and laid siege to it.
20. On seeing his own city thus besieged, the ruler of Vidarbha
marched against them promptly to fight with a big army to aid
him.
21. His battle with the halvas who were extremely arrogant
due to their prowess, was like that of the serpent king in Patala
against the proud Gandharvas.
22. Then the king of Vidarbha fought a terrible battle, but
ultimately he was killed in the battlefield by the &alvas who lost
much of their own armies.
23. When that great warrior of heroic might was killed along
with the ministers, the soldiers who survived the general massacre
fled from the field excessively shattered.
24-25. The battle came to an end; the ministers of the enemies
shouted joyously; {here was a tumultuous sound of combatants in
the city^ At that time/ the chaste wife of the ruler of Vidarbha,
came out with very great difficulty, utterly shattered with grief.
284 Skanda Purana»
26. She was pregnant. In the darkness of the night, the queen,
in her excessive grief, proceeded towards the West.
27. Even after daybreak, the chaste lady went along the path
very slowly. After traversing a long distance, she saw a lake free
from impurities.
28. Distressed by the increasing heat of the day, the beautiful
woman resorted to a lush and luxuriant shady tree on the banks
of the lake.
29. As fate would have it, in that lonely spot, on the paved
platform around a tree, the chaste lady gave birth to a son in an
auspicious Muhiirta.
30. The queen was overwhelmed with thirst; she entered the
lake; but the lady of tender limbs was seized by a crocodile.
31. The new-born child, rendered an orphan by the death of
father and mother, cried piteously on the banks of the lake, feeble
and distressed with hunger and thirst.
32. When that new-born child was crying thus, a Brahmana
lady chanced to come there all of a sudden.
33. She had a one-year-old son with her. Widowed and pen
niless, she had to go a-begging door to door.
34. That Brahmana lady, Uma by name, having no kinsmen
except her only son, having recourse to the path of beggary, saw
the prince.
35. On seeing the prince who appeared like the solar disc
fallen (from the sky) crying helplessly, the lady thought at length
thus:
36-39. ‘A great miracle has been seen by me now. This infant
has not yet got the umbilical cord cut. Where has its mother gone?
Has he no father? Has it no other kinsmen? Alas! This pitiably
helpless boy is lying on the bare ground.
Is this a Candala-born child? One born of a Sudra? Of a VaiSya?
Is he the son of a Brahmana? Or of a king? How is this to be
known about the child?
I would rather take up this infant and nourish it like my own
bosom-born child. But I dare not touch him, because his parentage
is not known.*
40-42. As the Brahmana lady was pondering thus, a certain
mendicant, the veritable Lord Siva himself, came there. The ex
cellent mendicant told her: “O Brahmana lady, do not be upset.
О lady of fair eyebrows, guard and nurse him without the least
III.iii.6.43-57 285
bit of hesitation. Ere long you will attain great welfare through
this child.”
43-45. Having said this much, the sympathetic mendicant (of
Karunika sect?) went away hurriedly.
When the mendicant had gone, the Brahmana lady confidently
took the child to her own house. Having full confidence in the
words of the mendicant, that chaste lady brought up the prince too
like her own son, with loving care. She settled down in her house
in the beautiful village named Ekacakra.*
46-49. She brought up her own son and the prince by means
of the alms she procured. The Brahmana lady's son and the prince
were consecrated by Brahmanas. They grew up duly honoured by
others. At the proper time, they were invested with the sacred
thread. The boys strictly observed all religious rites and conven
tions. Everyday they walked round for the purpose of alms along
with their mother.
Once, in the course of her begging round along with the boys,
the Brahmana lady happened to enter a temple. The temple was
full of elderly sages. Seeing the boys the wise sage Sandilya said:
50-55. “Ha! Wonderful indeed is the might of fate! Ha! The
power of Karma is irresitible. This boy is dependent on another
boy's mother and sustains himself by means of alms. Considering
this excellent Brahmana lady as his mother, he has adopted a
Brahmanical way of life along with the Brahmana's boy.”
On hearing these words of Sage £andilya, that Brahmana lady
bowed down (to him) in the assembly, and asked with unconcealed
surprise: “O Brahmana, this boy was brought home by me at the
instance of a mendicant. Though I am unable to trace down his
antecedents till today, I am bringing him up like my own son. In
which family is he born? Who is his mother? Who is his father?
I wish to know everything from you, endowed with the eye of
wisdom.”
56. On being asked thus by the Brahmana lady, the sage en
dowed with the vision of superhuman knowledge narrated to her
the details of his birth and early life.
57. He narrated in detail that he was the son of the king of
Vidarbha, and that the father was killed in battle and the mother
was carried away by a crocodile.
* Mod. Chakamagar, 16 miles south-west of Itawah—De 59.

286 Skanda Parana m
58-60. That lady whose surprise and curiosity was kindled,

again asked the sage, “How did the king die in battle, thereby
forgoing all worldly enjoyments? О great sage, how did this boy
come to face penury? How will he shake off his poverty and regain
his kingdom?
It behoves you to instruct me the means of getting rid of pov
erty of this boy as well as of my son, who now maintain them
selves by means of the alms received by begging.”
Sandilya said:
61. That king of Vidarbha,1 this boy’s father, was the excel
lent king ruling Pandya kingdom in his previous birth.
62. Conversant with all pious rituals, the king, ruling the en
tire earth, once worshipped Sambhu at the time of Pradosa.
63-68. Even as he was devoutly worshipping the Lord of the
three worlds, there was a tumultuous sound all over the city.
Suspecting that there was some revolt in his city on hearing the
loud report, the king ceased to proceed with the adoration and
came out of the palace.
In the meantime, his mighty minister captured the vassal king
who attacked him as an enemy, and approached the king. On
seeing his enemy, the haughty vassal king brought near him by
the minister, the king became angry and asked his head to be cut
off. Further, the king had stopped the worship of Siva in the
middle, and without formally concluding his routine observances,
took food at night. His son too, in the height of his arrogance,
deluded that he was, did the very same mistake. Without worship
ping Siva at the time of Pradosa, he took food and went to sleep.
69. In his next birth that king became the ruler of Vidarbha.
In view of this interruption in his adoration of Siva, he was killed
by his enemies even as he was having worldly enjoyment.
70. His son in the previous birth became again his son in the
present birth. He had to face poverty because of the violation of
the rules of procedure in the worship of Siva.
71. In her previous births, his mother had fraudulently killed
her co-wife. Due to that great sin, she was seized by a crocodile
1. The motif of rebirth is used to explain the disastrous results of omission of

$iva-worship.
III.iii.6.72-81 287
in the present birth.

72. These are the details of the acts of the persons concerned
and have thus been conveyed to you. Men guilty of non-perfor
mance of the worship of Siva attain poverty.
73. I am speaking the truth. I am speaking what is conducive
to the welfare in the other world. 1 am speaking the essence of
all the Upanisads. The turmoil of worldly existence is actually
insignificant There, the significant essence is the service rendered
by a creature to the lotus-like feet of the Lord.
74. Those who do not worship Girina at the time of Pradosa,
those others who do not bow down to Siva worshipped by others,
those deluded ones who do not imbibe this story by means of their
cupped ears become utterly poor in all their births.
75. Those who perform the worship of the lotus-like feet of
Parame£vara at the time of Pradosa with fully concentrated mind,
will have their wealth, stock of grain, wife, progeny, good luck
and assets on the increase in this world itself.
76. After placing GaurT, the mother of the three worlds, on
a gemset golden pedestal in his abode on the Kailasa mountain,
the Trident-bearing Lord wishes to dance at the time of Pradosa.
All the Devas then attend upon him (and eulogize).
77. The Goddess of Speech plays on the lute; the Lord of
Devas, Indra, plays on the flute; the Lotus-bom Brahma is active
on the cymbals; Goddess LaksmT looks into the musical procedure;
Visnu dexterously plays on the Mrdahga drum; the Devas stand
in attendance all round. Thus everyone serves the Lord of MrdanT
at the time of Pradosa.
m
78. When the time of Pradosa arrives, Gandharvas, Yak$as,

birds, serpents, Siddhas, Sadhyas, Vidyadharas, immortal ones,
bevies of celestial damsels and others inhabiting all the three
worlds including goblins, stay at the sides of Нага.
79. Hence, at the time of Pradosa, only Siva should be wor
shipped and not the others (such as) Visnu, Brahma etc. If Maheia
is duly worshipped, all the lords of the celestial beings become
pleased.
80. This your son in his previous birth was an excellent Brahmana,
but he spent his life accepting monetary gifts and not by perform
ing Yajnas and other excellent rites.
81. ^ Hence, О beautiful Brahmana lady, he faced poverty. In
order to remove that defect, let him seek refuge in SaAkara.
288 Skanda Purana m
CHAPTER SEVEN
The Importance of Pradosa [Continued]

[The Procedure of Siva's Worship]
Suta said:
1. On being Ihus informed by the sage, the chaste Brahmana
lady bowed down to him again and enquired about the procedure
of Siva’s worship.
handily a said:1
2. On either half of a lunar month, on the thirteenth Tithi,
one should observe fast. He should take the holy bath three Ghatis
prior to sunset.
3. Wearing white garments, he should remain calm and have
restraint on his speech. He should take to the routine vows and
observances. After performing the Sandhya rites and Japa, he should
begin the worship of Siva.
4-9. In front of the Lord the ground should be cleaned with
fresh water. A Mandala (mystic diagram) should be drawn beau
tifully. The learned devotee should adorn it with canopies of white
cloth as well as fruits, flowers and germinating sprouts.
A lotus design of five colours should also be made. The devotee
should scrupulously collect together all the requisites of the ado
ration and remain pure in mind and body. He should be seated
devoutly on a splendid stable seat.
The intelligent devotee should invoke the pedestal reciting the
Mantra prescribed in the Agamas. Thereafter, he should sanctify
himself and the elements as well.
He should then perform breath control (Pranaydmd) thrice, ut
tering the Bija syllables along with the Anusvara. He should then
perform the Nyasa rite of the Matrkas (syllables of the alphabet)
duly after meditating on the Supreme Deity.
Concluding the ritualistic touching of the limbs, uttering the
Matrkas again, he should meditate on the great Lord Siva. He
should bow down to the preceptor on the left side and to Ganapati
on the right side.
1. The sage explains the Tantric procedure of $iva-worship at Pradosa in vv 2-
76.
Ш.Ш.7.10-21 289
10. After performing the ritualistic touch (Nyasa) of Dharma

etc. on the pairs of shoulders and thighs as well as on the navel
and sides, he shall perform the Nyasa of Adharma etc. and Ananta
etc. Then he should perform the Nyasa of the Mantra in the heart
as well as on the pedestal.
11-15. The Nyasa of the entities beginning with Adharasakti
(Basic Power) and ending with Jnanatman (Brahman in the form
of knowledge), should be done in due order. In the lotus of the
heart perfectly visualised in the mind, in the charming pedestal
consisting of nine &aktis Lord Umapati should be meditated upon.
DHYANA MANTRA OF $IVA
He has three eyes. The moon forms his coronet. He has the
lustre of ten millions of moons. He has his hair matted, tawnish
in colour. He shines forth with his gemset crown. His neck is blue
in colour. His limbs are fine. He is embellished with serpents for
his garlands. With one hand he shows the gesture of offering boon,
(with the other that) of protection from fear. He wields an axe.
Serpents constitute his bracelets, armlets, shoulder-ornaments and
rings. He is clad in tigerhide and is seated on a throne decorated
with gems.
After meditation of Siva thus the devotee should contemplate
upon the Daughter of the Mountain (seated) on his left side.
DHYANA MANTRA OF GAURl
16-21. She has the brilliant lustre of a Jap a flower and the
rising sun. She resembles (in brilliance) the cluster of lightning.
She is slim and fascinating to the mind and the eyes. The crescent
moon constitutes her crest jewel. She is kindly and affectionate.
Her forelocks are blue ip colour and are curly. She is shining forth
with her dark-blue hair beautiful like a swarm of black-bees. Her
shining gem-set ear-rings enhance the charm of her countenance.
Her cheeks with spots of fresh saffron powder shine like the surface
of a mirror. Sweet smile increases the brightness of the sprout
like reddish lips. She has folds in her neck like (the interior of
a) conchshell. She is auspicious and benign. Her breasts are pro
truding like an opening bud of lotus. Her beautiful four hands hold
a nooset-a goad and exhibit the gestures of freedom from fear and
granting of boons. Her bangles and rings remarkably shine with
290 Skanda Puranam
a number of gems. She is embellished with a golden waistband,

the beauty of which is enhanced by the three folds (in the navel
region). She wears red garments and garlands. Divine sandalpaste
is smeared over her body. The coronets of the wives of the Guardians
of the Quarters bow down at her lotus-like feet. She is seated on
a gemset throne; serpent kings form her retinue.
22-25. After meditating on the great Lord and the Goddess, the
Daughter of the Mountain, thus, he should worship them in the
same order as in Nyasa (ritualistic touching of the limbs) by means
of sweet scents etc. With five Brahmas he shall perform Pu$panjali
(offering of handfuls of flowers) in the stipulated places or in the
heart. With the Mula Mantra he should perform it thrice. Assum
ing that he is Siva himself, the aspirant devotee should worship
the Lord on the external pedestal.
26. At the beginning of the adoration, he should utter the
Samkalpa (solemn vow) with mental and bodily purity. Joining the
palms together in prayer, he should think about Sankara in the
heart.
SAMKALPA MANTRA
27-29. “In order to eradicate indebtedness, sin, ill-luck and

poverty, О Sahkara, be pleased with me and bring out the destruc
tion of sins in their entirety. О Bull-vehicled Lord, save me who
am excessively distressed by the fire of misery and grief and
afflicted with the fear of worldly existence, who am an utter wretch
afflicted with many ailments. Come, О lord of the chiefs of Devas,
О great lord, according freedom from fear. Accept in the company
of ParvatT, the worship performed by me unto you.”
30. After uttering the Samkalpa thus, he shall duly begin the
external adoration. He shall worship Guru (Preceptor) and Ganapati
(respectively) on his left and right sides.
31. He shall worship Ksetre£a on the north-east comer and
then in due order, worship Vastospati, VagdevT and Katyayam.
32. He should worship Dharma, Jhana, Vairagya and Ai£varya
with their respective words ending with namah (obeisance). He
should worship the feet of the pedestal in due order in the north
east and other comers uttering the vowels. He should then worship
Adharma etc. (Ajnana, Avairagya and AnaiSvarya) along with Anusvara
and Visarga.
33. In the four quarters and in the middle, he should worship
III.iii.7.34-51 291
Ananta along with Taraka (Aum) with the forms of Sattva. He

should perform the Nyasa of the three Gunas beginning with Sattva
on the pedestals, in the form of threads (for guna means ‘thread’
also).
34-36. Then in the upper petal, he shall worship Maya along
with LaksmT and Siva. At its tip, he shall worship the lotus again
as well as the entire triad of Mandalas pervaded by leaves, fila
ments and blossoms by means of the letters constituting the Tara
(Pranava) Mantra. After worshipping the three Padmas within the
Mandala (diagram) with great respect, he should worship in the
quarters, Varna, Jyestha and Raudri with their parts etc.
37. He should worship the nine Saktis along with the nine
vowels. He should worship them in the heart by means of the
Pithamantra beginning with the three Bijas.
38-40. Vrsabha, Ksetre$a, Candela, Durga, Skanda and Nandin,
Gane£a and Sainyapa, characterised by their own special signs,
should be worshipped along with the following: Repeated first
parts, five Murti Saktis, Trigakti Murtis, the two Nidhis (Sankha
and Padma), Ananta etc., the Mothers, Vrsa etc. and the Siddhis
beginning with Anima, Indra and others together with their weap
ons.
41-43. The eight Aisvaryas (Supernatural Powers) are these:
Anima (minuteness), Mahima (greatness), Garima (weightiness),
Laghima (lightness), Isitva (ability to rule), Vaiitva (ability to
control), Prdpti (ability to reach), Prakamya (abundance). The
eight powers are in the form of fiery elements. The adoration has
been mentioned by the sages to be along with five Brahmas, Hrllekha
etc. as well as Uma and others, Indra and others constituting the
ancillaries. He should worship Uma, Cande£vara and others begin
ning with the north.
44. Thus, the devotee should worship Lord Sada£iva accom
panied by Uma. He is in the form of refulgence and in the worship
he has to be honoured along with the Avaranas (coverings—an
cillary deities). The worship should be a full-fledged one with all
Upacaras (services as mentioned in the following verses):
45-31. The Lord should be bathed by means of the holy waters
from five conchshells as well as Pancamfta. While bathing the
Rudrasukta should be recited with single-pointed devotion. Asana
(offering of seats) and other services should be rendered while the
requisite Mantras are being recited. The seat offered should be a
292 Skanda Purana
gold one covered with divine garments. The Arghya should have
the eight requisite qualities. The Padya (washing the feet) should
be with clear water. The same thing for ritualistic rinsing of the
mouth. Madhuparka should abound in honey. Acamana should be
offered again and the holy ablution be conducted by means of
Mantras. Similarly a sacred thread, garments and ornaments should
be offered. Pure sweet scents with eight ancillaries should be
offered.
The Sddhaka (devotee) then should offer different kinds of sweet
smelling flowers and garlands of flowers as and when obtained
such as Bilva, Mandara, Kalhara, Lotus, Dhattura, Karnikara, Sana
flower, Jasmine, Darbha, Apamarga, TulasT, MadhavT, Campaka
etc., BrhatT and KaravTra. The incense offered should be of black
9 »
agallochum and the lamp shall be splendid.

52-56. The next item is the offering of Naivedya with milk
pudding along with ghee and side dishes and also sweetmeat with
cooked pie together with sugar and jaggery. It should be soaked
in honey and the snacks should be blended with curds. With this
alone as Havis (what is offered into the sacred fire) the devotee
should consign it to the fire sanctified by means of Mantras. In
accordance with the injunctions contained in the Agama texts, the
devotee should be restrained by the instructions of the preceptor
and should offer Naivedya once again along with an excellent
Tambula. He should then dedicate incense, NTrajana (offering of
lights in a circular waving motion), a beautiful umbrella and an
excellent mirror while reciting different kinds of Mantras both
Vedic and Tantrika.
If the devotee is physically incapable or if he is poor, he should
worship only as per his monetary capacity. The Lord of Gaurl
becomes satisfied even with a mere flower given with ardent devotion.
57. Thereafter, he should worship all the subsidiary deities,
GaneSa and others. The wise man should eulogize with different
kinds of hymns and prayers and should prostrate himself with his
eight limbs touching the ground.
58. Thereafter, the devotee should circumambulate Vjr$a (bull),
Candegvara and others. After concluding the adoration duly, he
should pray to the Consort of the Daughter of the Mountain.
THE EULOGY AND THE PRAYER
59. “Be victorious, О Lord; О Lord of the universe. Glory to

III.iii.7.60-71 293
(you), О Sankara, the eternal one. Be victorious, О presiding deity

of all Suras. Be victorious, О Lord worshipped by all Suras.
60. Glory to you, О Lord transcending all the attributes. Be
victorious, О bestower of all boons. Glory to you, О eternal one
having no need of support. Be victorious, О immutable one, О
sustainer of the entire universe.
61. Be victorious, О Lord, the sole one to be known in the
whole universe. Glory to you, О Lord wearing the serpent king
as an ornament. Be victorious, О Lord of Gaurl, О Sambhu. Be
victorious, О Lord with the semicircular moon as your crest-jewel.
62. Hail to you (who are) brilliant like ten million suns (com
bined); to you, the receptacle of infinite good qualities.
63. Victory to Rudra of uneven (three) eyes, one beyond
comprehension, the pure (unsullied one). Be victorious, О Lord,
О ocean of mercy. Glory to you, О destroyer of the distress of
the devotee. Be victorious, О Lord who redeem us from the impassable
ocean of worldly existence.
64. Be pleased with me, О great Lord. I am distressed and
disgusted with the world. Remove all the fear due to sin, and
protect me, О great Lord.
65-66. I am sinking in the mire of great poverty. 1 am blighted
by great sins. I am ruined by intense grief. I am engulfed by the
weight of indebtedness. 1 am being burned by (my) actions. О
Sankara, be pleased with me afflicted by malignant Planets.”
67. If the devotee is poor, he should request thus the Lord of
Girija, at the conclusion of the adoration. The king though pos
sessing much wealth should request Lord Hvara as follows:
AVRATCR
68. “O Sankara, with thy favour, let me have a long life,

freedom from diseases, ever increasing treasury, progress in might
and bliss forever.
69. May the enemies perish. May the Planets be favourable
to me. Let the marauders and robbers perish. Let all the people
of the nation be free from adversity.
70. May famine, pestilence and distress subside all over the
earth. Let there be food-grains in plenty. Let all the quarters be
happyând cheerful.”
71. Thus the devotee shall propitiate the Lord of Girija at the
294 Skanda Purana
time of Pradosa. Thereafter, he should feed Brahmanas and please

them with monetary gifts.
72. Thus the worship of Siva has been narrated by me. It
bestows all cherished desires as a boon. It destroys all sins. It is
destructive of all poverty.
73. It shall eradicate all major sins and most of the minor sins
except that resulting from misappiopriating Siva’s assets.
74. Expiations for all the sins including that of Brahmana-
slaughter are shown in the Puranas and Smrtis, but none for the
sins of those who misappropriate Siva’s property.
75. Why speak too much? I shall summarise everything in
half a verse. The worship of Siva shall eradicate hundreds of (sins
of) Brahmana-slaughter.
76. Thus the procedure of the worship of Siva at the time of
Pradosa has been narrated to you. It is a secret to all living beings.
There is no doubt about it.
77. Let the adoration be performed by these two boys. Within
a year you will all attain the highest achievements.
78. On hearing these words of Sandilya, the Brahmana lady
bowed down to the feet of the sage along with the two boys.
The Brahmana lady said:
79. О holy Sir, I am contented and blessed today merely by
your vision. These two boys have sought refuge in you.
80. This is my son named Sucivrata. This is the prince named
by me as Dharmagupta.
81. These two and I, О holy Sir, are servants at your feet.
Save us who have fallen into the terrible ocean of poverty.
82. When the Brahmana lady sought refuge in him thus, the
sage consoled her with nectar-like sweet words. Thereafter, the
sage imparted the specific Mantras for the propitiation of Siva.
83. Then the boys who had been instructed by the sage and
the Brahmana lady, bowed and took leave of them. Then they
departed from that Siva temple.
84. Thereafter those two boys began to perform the adoration
of ParvatT’s Consort (Siva) at the time of Pradosa in accordance
with the instructions of the excellent sage.
85. Even as the Brahmana boy and the prince began to adore
the Lord, four months passed by very happily.
III.iii.7.86- 103а 295
86. Once the Brahmana boy, unaccompanied by the prince,

went to the river to take his bath. He roamed about playfully.
87. There in a paved platform near the bank of the river, that
had been eroded by the continuous flow of the stream, he saw a
treasure trove shining.
88. On seeing it and considering it a divine legacy, the boy
took it on his head and went home highly delighted.
89. With great excitement, he brought the treasure trove in
side the house and spoke to his mother:
90. “Mother, mother, see the favour of (gift from) the Lord
of Girija. A treasure in the form of a pot has been shown by the
merciful one.”
91. That chaste lady who got surprised, called the prince and
congratulating her son said, acknowledging (the efficacy of) the
worship of Siva:
92. “Listen to me, dear sons. Share this treasure trove equally
between you two. That is my order.”
93. On hearing these words of his mother, the Brahmana boy
was glad. But the prince who was confident of the worship of
Sankara, replied thus:
94-95. “O mother, this has come to your son due to his own
merit. I do not wish to share the acquisition. Let him alone enjoy
what has been obtained through his own merit. The same Lord will
be merciful to me.”
96. Then they continued their worship in the same house with
extreme delight. Thus a year passed by.
97. Once, when spring season had set in, the prince was
sporting about in the forest along with the Brahmana boy.
98. They went far into the forest. Both of them saw Gandharva
maidens in hundreds playing there.
99. Seeing from a long distance those comely damsels playing
about, the Brahmana boy spoke to the prince:
100-103a. “Beyond this you should not go. Some females are
playing there. Learned men with hearts free from impurities avoid
proximity with women. These are proud of their prime of youth.
They fraudulently delude the people they see. They are great experts
in the art of speaking coaxing words. Hence a scholar engaged in
his own duty and particularly a Brahmacarin (religious student)
should-avoid the proximity of women and conversation with them.
Hence'1 am not enthusiastic to go to the place of sport of these
296 Skanda Puranam
fawn-eyed ones.”
103b. Saying so, the Brahmana boy returned and stood at a
distance.
104. But the prince was overcome by curiosity. He fearlessly
proceeded towards their sporting ground.
105. Amongst those Gandharva girls, there was a girl of very
lovely face. Seeing the prince approaching in her own direction,
she thought thus:
106-107. ‘Oh, how wonderful! Who is this youth of lovely
limbs, handsome in his bodily features? He is walking majestically
like an elephant in rut. Verily he is the ocean of the nectar of
beauty of form. His eyes are large and tremulously roving. Sweet
smile adds to his attractiveness. He can be compared to the god
of Love in his glorious form. His body is characterised by ten
derness of limbs.’
108. Thinking thus with increasing wonder, on seeing the prince
from far, she turned to her friends and spoke these words:
109-110. “Dear friends, a little away from this place there is
an excellent forest full of Campaka, Asoka, Punnaga and Bakula
trees of various sorts. All of you go to that forest and gather
flowers. I shall wait for you here till you return.”
111. On being commanded thus, the friends proceeded towards
the other forest. With her eyes fixed on the prince, the Gandharva
girl stood there waiting.
112-113. On seeing that girl of tender limbs blooming in the
prime of her youth far excelling Tilottama in the richness of beautiful
form, the prince stared at her with curiosity. As luck would have
it, he experienced the pain of the arrows of Madana (the god of
Love).
114. As the prince arrived, the Gandharva girl quickly got up
and offered him a seat of tender foliage.
115-116. All her patience and restraint had already gone at the
sight of the handsome features of the prince. Her senses were
disturbed. Still the slender-waisted girl offered all formalities (of
reception). After he was seated, she began to ask him: “Who are
you, О lotus-eyed one? From which land have you come? Whose
son are you?” On being asked thus lovingly he related to her
everything.
117. He revealed his identity as the son of the king of Vidarbha
orphaned due to the death of both the parents. He told that his
III.iii.7.118-134 297
original region had been captured by enemies and that he had been
compelled to live in a foreign realm.
118-119a. After mentioning everything, the prince asked her in
return: “O beautiful girl, who are you? What is the purpose of your
being here? Whose daughter are you? What are you thinking in
your heart? What do you wish to speak?”
119b-124. On being asked thus, she said: “Listen, О most excellent
prince, there is an eminent Gandharva named Dravika. I am his
daughter named AmSumatT. On seeing you come, I became eagerly
desirous of speaking with you. I have sent away all my friends.
I am now alone, О highly intelligent one. There is no one who
excels me in all musical arts. All the celestial damsels are happy
in my company. 1 am an expert in all fine arts. I am able to
understand the innermost workings of everyone. I know what you
wish. Your mind has united in love with me. In the same manner
my eagerness towards you has been ordained by destiny. Hence
forth, there will be no separation between our affections.”
125. After speaking to him thus with great love, the Gandharva
girl presented him with a pearl necklace that had adorned her
breasts.
126. Taking that wonderful necklace from her, the love-lorn
prince spoke to her as she stood there full of excessive delight:
127-128. “O timid girl, what you said is true. Still I have something
to say. I am a poor prince deprived of my realm. How can you
be my beloved? You are a girl with a father to look after you.
How can you transgress his instructions? It does not behove you
to do as you please like a deluded girl.”
129-130. On hearing these words of the prince, the girl spoke
with a pure smile: “Let it be so. I shall do like that. See my fancy.
О my lover, go home now. Come back in the morning day-after
tomorrow. Come here itself. This is a serious matter. It is no
joke.”
131. After saying this to the prince, that comely girl went away
in the company of her friends. So did the prince.
132. He approached his friend, the Brahmana boy, with delight
and told him everything. In his company he went home too.
133. The prince delighted the chaste Brahmana lady (with his
story), and went to the forest along with the Brahmana boy the
day after the next day.
134. Reaching the place indicated by her before, the prince saw
298 Skanda Purana9
the king of Gandharvas accompanied by his daughter.

135. The king of Gandharvas heartily welcomed the boys, and
made them sit in a charming seat. He then spoke to the prince:
The Gandharva said:

136-137. О son of an eminent king, yesterday I had been to
Kailasa. There I saw Lord Mahadeva accompanied by ParvatT.
That Lord of Devas called me and in the presence of the heaven-
dwellers the Lord, the ocean of sympathy, said:
138-140. “There is a prince on the earth named Dharmagupta.
He is poor. He has been ousted from his kingdom. His realm has
been occupied by his enemies. At the instance of his preceptor that
boy is always engaged in adoring me. Due to his power all his
ancestors attained to me today. О excellent Gandharva, you must
help him. Let him be reinstated in his kingdom after killing his
enemies.”
141-142. On being commanded thus by Mahe€a, I returned to
my palace. I have been repeatedly requested by my daughter too.
Realizing that all these things constitute the will and command
of Sarhbhu, the compassionate one, I have hence taken my daugh
ter and come to this forest.
143. 1 am now giving my daughter Am£umatT to you. After
killing your enemies, I shall establish you in your own kingdom
at the behest of Siva.
144. You shall enjoy all pleasures in that city along with this
my daughter. At the end of ten thousand years, you will go to
Siva’s abode.
145. There too my daughter will rejoin you with this very divine
body in the presence of Siva.
146. Addressing the prince thus, the king of Gandharvas gave

his daughter in marriage to him.
147-148. He gave as present dazzlingly brilliant jewels in plenty,
a crest-jewel resembling the moon, shining pearl necklaces, divine
ornaments and garments, gold utensils, ten thousand elephants and
hundred thousand blue horses.
149. He gave him thousands of chariots made of gold and very
huge in size. (He gave him) a divine chariot also and a bow too
comparable to Indra's weapon.
III.iii.7.150-164 299
150. He gave him thousands of miraculous weapons, two quiv

ers with inexhaustible supply of arrows, an unbreakable golden
shield and a $akti (javelin) that could devastate enemies.
151. In order to attend upon his daughter, he gladly gave five
thousand slave-girls and wealth of different types.
152. In order to help him, the king of Gandharvas gave him
a formidable army of Gandharvas with all the four conventional
divisions.
153. Thus the son of the eminent king attained excellent glory.
Accompanied by a loving and lovable wife, he rejoiced with his
wealth.
154. After celebrating the marriage of his daughter at the proper
time, the king of Gandharvas ascended an aerial chariot and went
to heaven.
155. After his marriage Dharmagupta went to his city again
accompanied by the army of Gandharvas and killed the army of
the enemies.
156. After killing Durdharsana in battle by means of $akti, and
with the help of the Gandharva army, he annihilated the armies
of his enemy and entered his own city.
157. Then he was crowned by the ministers and excellent
Brahmanas. Seated on a gemset throne, he ruled the kingdom free
from thorns (enemies).
158. The Brahmana lady who had looked after and brought
him up like her own son, continued to be his mother and the
Brahmana boy his own brother.
159. His wife was the daughter of Gandharva. Thus the lord
of Vidarbha propitiated Lord Giri£a and became king by the name
Dharmagupta.
160. Thus others too, by propitiating the Lord of the Daughter
of the Mountain at the time of Pradosa, acquire desired objects
and attain salvation on death.
Suta said:
161. This is a great meritorious act of devotion—the worship
of Sankara at the time of Pradosa. It is the greatest means of
attaining moral excellence, wealth, worldly enjoyment and salva
tion.
162Л64. If anyone listens to this meritorious, extremely won
derful greatness of Pradosa, or narrates it with mental and physical
300 Skanda Purana
purity at the end of the worship, at the time of Pradosa, he will

never be tormented by poverty in the course of hundreds of births.
Endowed with knowledge and prosperity, he will go to Siva’s city
at the end.
After attaining the very rare human body those who perform
the worship of the feet of Parame£vara are really blessed. They
have conquered the three worlds by means of their own merit. The
dust of their lotus-like feet sanctifies the entire universe.
CHAPTER EIGHT
The Religious Vow to be Observed on Mondaysl:

The Story of Simantini
Suta said:
1. Those who know the truth called ‘Siva’, who is eternal
bliss, quiescent, devoid of doubts, free from ailments, and bereft
of beginning and end, have reached the highest state.
2. Those who have no worldly entanglement, those who are
free from attachment to the enjoyment of worldly pleasures and
lustful pursuits, those who have devotion to Siva with no ulterior
motive, are the wise ones. They attain salvation.
3. Those who direct their love towards Siva even with the
worldly pleasures in their mind, are not adversely affected by
those worldly pursuits, even as they enjoy their benefits.
4. A man endowed with devotion to Siva, irrespective of the
motive thereof, does not perish. He attains the greatest goal in due
course.
5. Desirous of ascending the highest region, a man attracted
mentally to worldly pleasures, should worship Sarhbhu along with
regular activities. When the enjoyment of pleasures ends, he shall
attain Siva.
6. Generally no one is capable of renouncing entirely the
keenness to enjoy worldly pleasures. Hence, the adoration in happy
I. The chapter illustrates the efficacy of this Vrata by the story of STmantinT's
restoration to Saubhagya by fasting etc. on Mondays.
III.iii.8.7-18 301
combination with regular activities, acts as the very wish-yielding

divine cow unto all embodied beings.
7. This is the religious duty ordained for those who seek
salvation at the end of the mortal body, after enjoying happiness
for a long time, sporting about in the world, albeit, it is a creation
of the illusive Maya.
8. The worship of Siva is always the cause of heavenly pleasures
as well as absolute salvation, particularly when it is performed on
Mondays associated with Pradosa and such other auspicious oc
casions.
9. Nothing is difficult of access here and hereafter to those
who perform the adoration of Siva even on ordinary Mondays.
10. The devotee should restrain all sense-organs, observe fast
and be perfectly pure on Monday and duly worship Siva by means
of Vedic hymns or ordinary prayers.
11. A religious student or a householder, a virgin or a married
girl or even a widow obtains the desired boon by worshipping
Siva.
12. In this context I shall narrate a story that delights all those
who listen to (it). On hearing this attentively they will have de
votion to Sarhbhu engendered in them and will attain salvation.
13. In Aryavarta there was a certain king well-known as
Citravarma. He was the foremost among those who had pious
pursuits. He was Dharmaraja (god of Death) unto all the wicked
ones.
14. He was a protector of all religious institutions, chastiser
of those who take to the evil path, performer of all types of Yajnas
and saviour of those who seek refuge.
15. He scrupulously and regularly performed all meritorious
deeds; he gifted away all sorts of riches; he vanquished hosts of
enemies; he was a devotee of Siva and Mukunda (i.e. Visnu).
16. He begot powerfully brilliant sons of his wives faithful
and favourably disposed towards him, and after a long time, a girl
of excellent countenance, eagerly awaited for a long time.
17. After luckily getting a daughter in the same way as Himavan
got ParvatT, he considered himself on a par with the Devas, one
whose desires were fulfilled.
18. Once he invited a good many excellent Brahmanas con
versant with the (astrological) characteristics of the newly born
and prompted by curiosity asked them about the (future) events
302 Skanda Purana
associated with the nativity of his daughter.

19-22. An excellent Brahmana among them, deep in knowl
edge, spoke thus: “This daughter of yours, О king, STmantinT by
name, shall have everything auspicious and splendid like Uma; she
will be having the beauty of form like DamayantT; conversant with
all fine arts like Goddess SarasvatT and endowed with greatly
auspicious qualities like LaksmT. Like the mother of Devas, she
will have excellent progeny; be steadfast in vows and observances
like the daughter of Janaka; brilliant with excellent lustre like
solar splendour and charming like moonlight. She will rejoice in
the company of her husband for ten thousand years. She will beget
eight sons and attain great happiness.”
23. The king honoured with monetary gifts the Brahmana who
spoke thus and had the greatest pleasure by imbibing the nectar
of his sweet words.
24. Another bold Brahmana of unmeasured splendour said:
“In her fourteenth year she will be faced with widowhood.”
25. On hearing these words, cruel like a stroke of thunderbolt,
the king became excessively agitated in his mind for a while.
26. All the Brahmanas were sent off by the king who was
favourable and friendly to them. Considering that everything was
the handiwork of adverse fate, the king became free from anxiety.
27. The girl STmantinT passed the stage of childhood. From
one of her friends she heard about her destined widowhood.
28. She was extremely disappointed. She became anxious. She
approached MaitreyT, the wife of Sage Yajnavalkya, and asked:
29. “O mother, I am extremely frightened and have sought
refuge in your lotus-like feet. It behoves you to suggest some rite
that will enhance my Saubhagya (conjugal felicity).”
30. Thus, when the princess sought refuge in her, the chaste
wife of the sage spoke to her: “O lady of tender limbs, seek refuge
in ParvatT, in the company of Siva.
31-33. With mental and bodily purity, worship Siva and GaurT
on Mondays. Observe fast, after taking the holy ablution and wearing
dust-free (clean) garments. With steady mind and restrained speech,
perform the befitting adoration, feed Brahmanas and propitiate
Siva ardently.
By bathing (the Siva Lihga) there will be destruction of sins;
by worshipping the pedestal one can gain an empire; by offering
sweet scents, garlands and raw rice, one shall get complete
III.iii.8.34-47 303
happiness and conjugal bliss.

34. By offering incense one will get sweet odour; by offering
lamps one will get brilliance; by offering foodstuffs one shall get
enjoyment of pleasures; by offering betel leaves one will have
prosperity.
35. By offering obeisance one gets religious merit, wealth,
worldly pleasures and salvation. Japa alone is the cause of the
achievement of the eight kinds of supernatural powers.
36. By performing Н ота one will have increased realization
of all cherished desires. By feeding Brahmanas all the Devas will
be propitiated.
37. Thus on Mondays propitiate Siva and Siva also. Even if
you were to face great adversity, you will be absolutely free.
38. Even if you find yourself involved in the most terrible
distress, you will cross the great danger by the power of the adoration
of Siva.”
39. After adominishing and instructing STmantT thus, the chaste
(wife of the sage) went away. The princess of great beauty did
so (as she was advised).
40. Nala begot of DamayantT a son named Indrasena. He had
a son named Candrangada and he resembled the moon.
41. At the instance of his preceptor, the excellent king Citravarma
invited that prince and gave his daughter SlmantinT in marriage
to him.
42. There were great festivities at the time of the celebration
of her marriage. There was a great gathering of all kings at the
time.
43. After the marriage, the satisfied Candrangada spent a few
months in the abode of his father-in-law.
44. Once the prince wanted to cross Yamuna. The mighty
prince sportingly got on to a boat along with some of his friends.
45. While the prince was crossing KalindT (Yamuna), the boat
got caught up into a whirlpool and it drowned along with the
boatmen.
46. There was a loud cry of lamentation on both the banks.
The wailing of the soldiers who were watching the accident rose
up to the sky.
47. Some were drowned. Some were swallowed by crocodiles.
The prince and some others disappeared in the great expanse of
water.
304 Skanda Purana
■
48. On hearing about it, King Citravarma became bewildered

and stunned. He came to the banks of Yamuna and became (un
conscious and) motionless.
49. On hearing about this, the wives of the king swooned and
fell. STmantinT too fainted and fell down on the ground.
50. Others too, the chief ministers, the ladies and the precep
tors became worried and dismayed. With hairs dishevelled, they
wailed and shouted.
51. On hearing it, the eminent king Indrasena became miser
able for the accident that befell his son. He lost sense and fell
down along with his queens.
52. His ministers, his citizens, the inhabitants of his realm
including children, women and old men became grief-stricken and
lamented.
53. Some beat their chests out of grief. Some hit their own
heads. “Alas! О Prince! О dear one, where are you?” Saying thus,
they wandered here and there.
54. Thus the city of King Indrasena and that of Citravarma
became agitated all of a sudden, involved as they were in the
wretched state of grief.
55. Consoled by elderly people, King Citravarma slowly re
turned to the city and tried to console his daughter.
56. With the help of the kinsmen who had come, the king
performed all the obsequies of his son-in-law who was drowned.
57. The chaste lady STmantinT was at first thinking of going
to the region where her husband had gone. But out of love, her
father prevented her. Hence she resigned herself to the widow
hood.
58. Despite the fact that she had become a widow, the prin
cess of splendid behaviour did not abandon tfie excellent Monday
Vrata (holy observance) as instructed by the wife of the Sage.
59. Thus she faced the terrible misery in her fourteenth year.
Meditating on the lotus-like feet of Siva, she passed three years.
60. Already King Indrasena was more or less out of his senses
due to the death of his son. Further his kinsmen forcibly occupied
his realm consisting of the usual seven constituents.
61. The king who had no other progeny was deprived of his
throne by his powerful kinsmen. Moreover, he was confined in
prison along with his wives.
62. His son Candrahgada who had drowned in the waters of
III.iii.8.63-77 305
Yamuna went deep into the river and saw serpent damsels.
63. They were engaged in aquatic sports. They were surprised
on seeing the prince. They then took him to Patala, the abode of
serpents.
64. Hurriedly led by the serpent maidens, the prince entered
the wonderfully beautiful city of Taksaka.
65-72. The prince saw that city resembling the abode of Mahendra.
It was illuminated by rays issuing from big jewels There were
hundreds of palaces made of diamonds, Lapis lazuli and crystals,with
the main gateways made of rubies. They shone with pearl neck
laces. The ground was paved with Candrakanta slabs and the doors
were made of gold. The brightness was enhanced by thousands of
gemset lamps.
There in the midst of his assembly he saw Taksaka, the king
of serpents, seated on a gemset throne. His hundreds of hoods
shone brilliantly. He was clad in divine garments. He appeared
brilliant with gemset ear-rings. Crowns set with many jewels added
to his lustre.
Innumerable excellent serpents who radiated rays from the gems
in their hoods and who were themselves adorned with gems, attended
on him with palms joined in reverence. He was surrounded by a
thousand Naga maidens remarkably shining with beauty, youth,
sweetness, seductive charms and amorous gaits. His limbs glit
tered with divine ornaments. His body was smeared with divine
sandalpaste. He was formidably unassailable like the all-destroy
ing fire at the end of the world. In his brilliance he vied with the
sun.
73. On seeing him the bold prince bowed down to him in the
assembly hall itself. Then he got up and stood with palms joined
in reverence. The brilliance (of Taksaka) dazzled his eyes.
74. On seeing the charming prince, the king of serpents asked
the serpent damsels, ‘‘Who is this? Where has he come from?’*
75. They said: “He was by chance seen by us in the waters
of Yamuna. We do not know his name or family. He has been
brought into your presence as he is.”
76. The prince was then asked by the noble-souled Taksaka:
“Who are you? Whose son? What is your native land? How did
you happen to come here?”
77. Hearing his words the prince said:
306 Skanda Purana9
The Prince said:

78-81. There is on the earth a kingdom named Nisadha. A
famous king named Nala ruled it. That king of meritorious renown
was the splendid husband of DamayantT. A son of great might was
born of him named Indrasena. I am his son named Candrangada.
Soon after marriage, I was staying in my father-in-law’s abode.
While sporting about in the water of Yamuna, I got drowned as
was destined. I have now been brought near you by these serpent
damsels, that I could see your lotus-like feet. I am blessed; I am
blessed today. My parents also are blessed, because I was seen and
talked to by you out of pity.
Suta said:
82. On hearing these exquisite, unflurried, pleasing words,
Taksaka was prompted by curiosity and he asked the prince:
Taksaka said:
9
83. О scion of the family of a king, do not be afraid. Be bold.

Among all the Devas which Deva is always worshipped by you?
The prince said:

84. The Lord who is remembered as Mahadeva among all the
Devas, that cosmic-souled Siva, the consort of Uma, is worshipped
by us.
85. That Mahe£vara is worthy of our adoration, with whose
modicum of brilliance, named Rajas, has been evolved the lord
of subjects i.e. Brahma and with the very same thing, he created
this universe.
86. That Siva from whose parts the eternal Visnu possessed
the divine quality of Sattva and is able to sustain the universe as
the Bhutatma ('Immanent soul of all living beings'), is worshipped
by us.
87. That l£vara from whose Tamasa part was born Rudra who
is like deadly fire and who annihilates this universe, is worthy of
being worshipped.
88. The Siva is our ultimate goal, who is the creator of Creator
Brahma, the cause of all causes and the greatest refulgence of all
refulgent luminaries.
III.iii.8.89-97 307
89. That Siva is our greatest goal who, though existing very
near, appears to be far off unto those whose minds are affected
by sins, and whose power is unlimited.
90. That cosmic-souled Sadasiva is worthy of being worshipped
by us, who abides in the elements such as Fire, Earth, Wind,
Water and Ether.
91. That Siva is being worshipped by us who is the eternal
witness unto all living beings, is immanent in the soul as the
unsullied one, and whose will controls the world.
92. That Siva is our goal, whom they speak of as the (only)
one, ancient, primordial Purusa, untouched by the aberrations of
the Gunas, whom some call Ksetrajha (‘knower of the field
i.e. body’), others call Turiya (‘the fourth one’) and still others
Kutastha (‘the immovable, unchangeable Supreme Soul abiding in
the heart’).
93. That Supreme Siva is worthy of adoration to us, whom
mental operations cannot touch, whose ultimate (real) truth is
incomprehensible, whose brilliance is beyond any limitation, whose
real form is of the nature of ‘not that’ (expressed in words ‘neti
netV), (who is beyond the reach of) the activities of the mind and
speech of individual souls.
94. That Siva is our goal, after getting whose favour good
men never desire even the glamorous post of Indra and they move
about fearlessly after transcending the wheel of time and warding
off the fastening bolt of mundane activities.
95. We perform the adoration of that Siva always, whose (mere)
remembrance immediately eradicates all the ailments resulting from
sins in their entirety, of even those who are born as Pulkasas, and
whose real form is worthy of being sought by the Sruti.
96. That Lord with the crescent moon for his crest-jewel is
our ultimate goal, on whose head the celestial river has found a
niche, whose body is shared by the Goddess, the Mother of the
universe, and whose ear-rings are constituted by Taksaka and
Vasuki.
97. That I$a who has conquered the creations of the Gunas,
whose lotus-like feet reign gloriously on the top of the sacred
scriptures, whose form is ever present in the hearts of Yogins and
whose divine features illuminate all the principles, is being wor
shipped by us.
308 Skanda Puranaа
Suta said:
98. On hearing his words, Taksaka became delighted in his
mind. With his devotion to Mahadeva kindled, he spoke to the
prince:
Taksaka said:
99. О son of an eminent king, welfare unto thee. I am pleased
with you, because though yet a boy, you know the highest truth
of Siva that is greater than the greatest.
100. Here the world is full of jewels. These girls have charm
ing eyes. These are all wish-yielding Kalpa trees. These wells
have nectarine juice for their water.
101. Here there is no fear from the terrible death; there is no
afflication due to old age and ailments. Sport about here as you
please. Enjoy all the pleasures as you deem fit.
102. On being told thus by the king of serpents, that prince of

large-hearted nature, stood with palms joined in reverence and
spoke with delight:
103. “I was married with a wife at the proper time. My wife
observes religious vows and restrictions regularly. She is always
devoted to the worship of Siva. I am the only son of my parents.
104. They are, to be sure, overwhelmed with great grief con
sidering me to be dead. Most probably, they too are dead or luckily
they might have somehow managed to be alive.
105. Hence, I must not prolong my stay here. Kindly take me
back to that world.'*
106-107. When the prince spoke thus, the king of serpents fed
him with excellent divine food offered by the wish-yielding ce
lestial trees. He made him happy further by means of excellent
scents, garments, garlands and divine gemset ornaments of divine
characteristics. He pleased him with all types of enjoyments and
spoke, “Whenever you remember me, I shall gladly reveal myself
to you.”
108-110. Taksaka gave the prince a horse that could go wher
ever one wished it to go, and which went unhindered over differ
ent continents, oceans and worlds. He gave him jewel-set orna
ments and fabrics of divine and superhuman origin. The serpent
king presented him with a Raksasa who would carry (his luggage).
There was a serpent boy to assist him. After offering all these.
III.iii.8.111-125 309
Taksaka sent him off with great delight.

111. Thus Candrahgada took with him all those rich presents.
Seated on that horse able to move as he pleased, he set off ac
companied by those two attendants.
112. In a short while he пье up from the waters of the rivers,
and could sport about on the beautiful banks seated on the divine
horse.
113. At the same time his slender, chaste wife STmantinI came
there to bathe, surrounded by her female companions.
114. On the banks of the river, she saw the prince sporting
about accompanied by the Raksasa who had assumed a human
form and the son of a Naga.
115. He was adorned with divine jewels, divine garlands and
ornaments. The divine fragrance of his body spread over ten Yojanas.
116. On seeing that (prince) of unusual form and features riding
a divine horse, she stood frightened as though stunned and ren
dered out of senses with her eyes fixed on him.
117-119. On seeing her, the prince seemed to remember her as
one seen before, though she was now devoid of all ornaments
round her neck, without even the auspicious (marital) thread
(Mangalasutra). Her tresses were dishevelled and uncombed. She
had no unguents on her body. There was no blue collyrium in her
eyes. She was lean and distressed with grief.
On seeing her, he got down from the horse and sat down on
the banks. He invited her to him and spoke to her as she was
seated:
120. “Who are you, О chaste lady? Whose wife are you? And
whose daughter? Why are you so much distressed with unbearable
grief at this early age (not yet out of teens)?”
121. On being asked so lovingly, the lady stood bashfully shed
ding tears. As she was unable to speak, her female companion
spoke everything.
122-123. “This is the daughter-in-law of the king of Nisadha,
STmantinI by name. She is the crowned queen of Candrahgada and
daughter of Citravarma. As fate would have it, her husband drowned
in the waters of this great river. Hence the girl obviously wid
owed, has become emaciated due to grief.
124. Thus she has spent three years bearing the excessive grief.
Today being Monday, she has come here for her bath.
125. Her father-in-law, the great king, has been deprived of his
310 Skanda Purana
kingdom by his enemies. He has been imprisoned along with his

wife and kept under their control.
126. Still she continues to observe her splendid religious vows.
The lady of pure heart worships Mahesvara in the company of
Ambika with great devotion.”
Suta said:
127. After thus intimating everything to him through her com
panion, STmantinT of great pious observances addressed the prince
herself.
128-130. “Who are you? A Deva? A king? A Siddha? A Gandharva?
Or a Kinnara? You are verily like Kandarpa (god of Love). Who
are these two attendants of yours? What prompts you to enquire
about me so lovingly? О mighty one, do you happen to know me?
Have you seen me anywhere? You appear to be one seen before
as though a near kinsman. Kindly narrate everything truthfully.
Indeed good people give weightage to truth.”
Suta said:
131. After saying this much, the princess cried for a long time
with her throat choked with tears. She fainted and fell down on
the ground. Her female companions crowded round her. She could
not utter anything further.
132. On hearing everything that caused grief to his beloved,
Candrangada kept silent for a short while, himself undergoing
excessive grief.
133. He consoled his beloved wife by means of different words
cleverly expressed. “Indeed we are Siddhas and Devas with ability
to move about as we please”, he said.
134. Then he dragged her to him with force while she hesitated
when he caught hold of her hand. Hairs stood on their ends all
over her body. He spoke thus into her ear.
135-137. “O lady of excellent countenance, somewhere in this
world your husband has been seen by me. He is delighted with
your observances of vows. He will come quickly. Within two or
three days he will surely remove your grief. I am a friend of your
husband and have come here to tell this. In this respect no doubt
need be entertained. I promise by the feet of $iva. But let this be
a secret well kept in your heart. It should not be revealed to
anyone.”
III.iii.8.138-154 311
138. On hearing his words flowing like nectar in hundreds of

torrents, she looked at him frequently with dismay and excitement.
139-140. She carefully noted his loving words sweet like honey.
Noting carefully his sweet side-glances and graceful charm, his
body which was thrilled (with hair standing on their ends) at the
touch of her hand, the characteristics of his person, tone, age and
complexion, she suspected and thought:
141-146. ‘Surely this is my husband. It cannot be anyone else.
My heart is agitated with love and is attached to him. How has
he come here from the other world? How could he assume sue!’,
a form as this? Unfortunate that I am, am I destined to see my
lost husband? Is this a dream? No, no, this is no illusion. Is he
a rogue? Is he a Yaksa or a Gandharva? The wife of the sage had
advised me to continue this pious observance even when I am in
great adversity. Is this the fruit of that observance? An excellent
Brahmana had predicted my conjugal bliss for ten thousand years.
Indeed, have his words come true? Excepting Hvara who will
know these things? Everyday good omens forebode auspicious
future. If the Consort of Parvatl is pleased, what is impossible to
be achieved by embodied beings?’
147. After pondering thus for a while, she became free from
all doubts. While she stood with the face down due to bashfulness,
he disclosed into her ear what he intended.
148. “Let us go near my parents who are grief-stricken to com
municate this news. О fair lady, hail unto you! You shall get your
husband soon.”
149. After saying thus, the prince mounted his horse and ac
companied by both of them reached his kingdom in a trice.
150. He stood near the garden at the outskirts of the city and
sent the son of Naga to his kinsmen who had usurped the royal
throne.
151-153. He went and informed them: “Let Indrasena be re
leased quickly. Candrangada, his son, has come from the world
of serpents. You may soon abdicate the throne with no further
hesitation. If not, the arrows of Candrangada will take away your
vital breaths. Diving into the waters of Yamuna, he went to the
palace of Taksaka. After getting his assistance, he has come here
from that world.”
154. On hearing these words intimating the details, the enemies
became agitated and said, “Very good!”
312 Skanda Purana
155. Everything was conveyed to Indrasena such as the return

of the lost son and other things. They congratulated him on his
regaining the throne. The kinsmen, as expected, became fright
ened inordinately.
156. All the citizens met the prince at the garden and conveyed
the news to the king. They were sumptuously rewarded.
157. On hearing that the prince was approaching, the king’s
eyes welled with tears of joy. Due to great joy, the queen too did
not see properly things (in front in the) world.
158. All the citizens, the elderly ministers, the priests received
him, embraced him and took him to the king.
159. With great festivity and pomp, the prince entered the palace,
bowed down to his parents and shed tears of joy.
160. For a moment, the king could not recognize his son who
fell at his feet. Reminded by his ministers, he somehow raised him
up and embraced him with a melting heart.
161. The prince bowed down to his mothers in due order. With
increased affection, they offered their blessings to him and em
braced him. He then duly honoured all the citizens.
162-163. Seated amidst them, he reported everything that hap
pened to him, to his father, such as the friendship of Taksaka, the
jewel and other rich presents given by the king of serpents, all
those divine things brought by that Raksasa and similar things.
164. On seeing and hearing the incidents in the life of his son,
the king became thrilled. He thought that the conjugal bliss of
his daughter-in-law was a thing acquired by propitiating Mahe£vara.
165. The king of Nisadha conveyed this good news of great
auspiciousness to King Citravarma through his spies and errand
boys.
166. On hearing the delightful news soothing like ambrosia, he
got up with excitement. Rewarding them with adequate monetary
gifts, he began to dance with joy.
167. With eyes brimming with tears of joy he called his daugh
ter to him and adorned her with ornaments removing the signs of
widowhood.
168. There was a great celebration and rejoicing in the cities
and villages of the country. Everywhere the people praised the
pious conduct of STmantinT.
169. King Citravarma invited Indrasena’s son and offered his
daughter to him going through the rites of marriage all over again.
III.iii.8.170—III.iii.9.2 313
170. With the jewels and other valuable things brought from
the abode of Taksaka, which were rare and inaccessible to human
beings, Candrangada adorned his wife.
171. With the divine unguent shining like molten gold and
sweet scent spreading its fragrance ten Yojanas all round, she
looked splendid.
172. Decorated with a never-fading garland having the colour
and filaments of lotus coming from the wish-yielding Kalpa tree,
the chaste lady shone all the more.
173. Having been reunited with his wife on an auspicious occasion,
Candrangada went back to his city blessed and congratulated by
his father-in-law.
174. The eminent King Indrasena installed his son in his king
dom, propitiated Siva by means of penance and attained the goal
of those who practice self-control.
175. For ten thousand years King Candrangada enjoyed various
worldly pleasures along with his wife STmantinT.
176. She gave birth to eight sons and a beautiful daughter.
Worshipping Mahesvara, STmantinT sported about with her hus
band. Day by day the conjugal bliss got augmented due to the
Monday observance (worship of Siva).
Suta said:
177. This wonderful narrative has been told by me. I shall
further recount the greatness of the pious Monday observance.
CHAPTER NINE
The (Spiritual) Power of Simantim}
The Sages said:
1. Well! Well! О blessed one, what has been narrated by you
is excellent. It behoves you to relate another tale equally wonderful.
Suta said:
2. In the land of Vidarbha, formerly, there was an excellent
1. The chapter further describes how due to this Vrata, the spiritual power of
STmaffTinT became so great that a male Brahmana who tried to cheat her by posing
as a woman was permanently transformed into a woman.
314 Skanda Purana *
Brahmana well-known as Vedamitra. He was intelligent and a

knower of the meanings of Vedic and scriptural texts.
3. He had another Brahmana friend named Sarasvata. Both of
them hailing from the same place were very friendly to each other.
4. Vedamitra’s son was a virtuous boy named Sumedha. The
son of Sarasvata was well-known as Somavan.
5. Both the boys were of the same age. Their status was
equal and they dressed alike. They were consecrated simultaneously
and their level of learning was the same.
6-7. They learned all the Vedas along with their Ahgas (ancillaries),
Tarka, Vyakarana, Itihasas, Puranas and all the Dharma &astras.
completely and became adepts in all arts and sciences. They became
great scholars just in their childhood. With their good qualities
they satisfied their parents.
8. Once those two excellent Brahmanas called their sons when
m
they had completed their sixteenth year and had grown into hand
some youths and said thus with pleasure:
9-10. “O sons, you have learned everything early in your childhood.
You have become very brilliant. Now is the proper time for the
marriage. You must please the king of Vidarbha with your learning.
Get ample sums of money from him and celebrate your marriage.”
11. On being told thus by them, the two Brahmana boys went
to the king of Vidarbha and pleased him with their good qualities.
12. When the king was satisfied with their academic achieve
ment, the Brahmana boys revealed to him that being devoid of
money, they had done this (presentation of their academic achievement)
for the sake of marriage.
13. After coming to know of their intention, the king laugh
ingly told them something with a desire to know some facts concerning
common people.
14-17. 'There is a queen of Nisadha, STmantinT, a chaste lady.
She worships Mahadeva along with Aihbika on Mondays. On that
day, with great devotion, she honours great Brahmanas well-versed
in the Vedas, along with their wives, and offers them plenty of
wealth. So one of you shall go there in the graceful guise of a
woman and the other shall be her husband. You will thus become
a Brahmana couple. Thus like a bride and a bridegroom you go
to STmantinT’s abode. Take food there and after getting sufficient
amount of money, come to me.”
18-23. On being ordered thus by the king, the Brahmana boys
III.iii.9.24-32 315
became frightened. They replied: “We are afraid to do an act like

this. One who acts fraudulently in respect to deities, elders, par
ents and royal households under a false idea perishes along with
his family. How can a man enter deceitfully the inner apartments
of kings? Even well-concealed deception becomes exposed (sooner
of later). Good qualities acquired earlier by means of good edu
cation, decent habits and regulated activities are lost at once if
the person concerned takes to a crooked path.
Sin, censure, fear and enmity—these four always belong to persons
adopting deceitful means. Therefore, we, born in sinless families,
of a good conduct, will never resort to acts praised by rogues.”
The king said:

24. The word of command of deities, elders, parents and king
should not be disobeyed. One should never think of going against
it.
25. Whatever has been ordered by these, good or bad, should
immediately be carried into practice by those who wish to be free
from error, even if they are afraid.
26. Don’t you know, we are kings. You are accepted as sub
jects. Prosperity comes to those people who act according to the
behests of kings; otherwise there is fear of danger.
27. Hence, do as I have commanded you to do without delay.
On being told thus by the king, they consented to it out of

fright.
28. The king made Somavan, the son of Sarasvata, to disguise
as a female with (appropriate) garments, ornaments, collyrium and
other things.
29. With an artificial role of a woman imposed on him by the
use of unguents, ear-rings and other ornaments, with his eyes made
smooth and shining by means of collyrium, he immediately became
one shining like an excellent maiden of comely form and features.
30. At the bidding of the king the Brahmana boys became a
Brahmana couple and went to the land of Nisadha thinking, ‘Let
come what may.’
31. Along with other excellent Brahmanas with their wives,
they went to the royal palace on Monday. They were received with
hospitality and their feet were washed.
32. The queen honoured the excellent Brahmanas and their
316 Skanda Purana
wives individually after making them sit on excellent seats.

33. On seeing the Brahmana boys who approached her, she
recognised that they were a couple in disguise. She smiled within
herself. But she considered them as GaurT and Mahe£vara.
34. She invoked Sada£iva, the Lord of Devas, in those Brahmanas,
and goddess, the mother of the universe, in their wives.
35. With mental and bodily purity, she adored the excellent
Brahmanas with sweet scents, garlands, fragrant incense and waved
lights and then made obeisance to them.
36-39. She offered them nice dishes to eat. There was milk
pudding with adequate sugar and honey soaked in ghee in gold
pots. There were pleasing vegetable dishes, cooked rice of sweet
smelling flavour, sweetmeats and heaps of baked pies, &askulTs
(fried coiled snacks), Samyavas (Halwas), KrSaras cooked with
black gram pulses and numerous other delicacies. The soups were
delicious and sweet-smelling. The water was very cool. She served
all these foodstuffs to those excellent Brahmanas with great de
votion. After offering them cooked rice with excellent curds, she
delighted them immensely.
40-41. After the excellent Brahmanas had taken their food and
rinsed their mouths, the queen bowed to them and offered betel
leaves and monetary gifts in a befitting manner. She gave cows,
gold pieces, garments, jewels, gemset ornaments and necklaces.
Again she bowed to them and sent away the excellent Brahmanas.
42. Of those two Brahmana boys, one was worshipped by her
after identifying her with the Daughter of Himavan. The other one
was adored with the thought that he was Mahadeva. Both of them
went off after taking leave of her after the customary obeisance
had been made.
43. (The Brahmana boy disguised as a woman) forgot her real
nature as a man. She became enamoured of the other excellent
Brahmana boy. She was overcome with passion and was love-lorn,
being tormented by Kandarpa (god of Love).
44-45. “O my lord of large lovely eyes, handsome in every
limb! Stop, stop. Where are you going? Don’t you see me, your
beloved?
Here (we are approaching) this beautiful forest teeming with
great trees in full bloom. 1 wish to sport in dalliance with you in
this forest as I please.”
46. On hearing these words uttered by her, the other Brahmana
III.iii.9.47-60 317
boy thought that his friend was joking and continued his walk
ahead as before.
47-48. Again the girl said: “Stop, stop. Where do you intend
to go? Come and embrace me and enjoy me tormented inordi
nately by Smara (god of Love). I am your beloved. Let me kiss
your lips and drink (the honey) thereof. I have been afflicted by
the arrows of Smara. I am incapable of going ahead.”
49. On hearing these words not heard before, he became suspicious.
He looked behind and saw her proceeding towards him. He was
immediately astonished.
50-51. ‘Who is this beautiful woman with eyes like petals of lotus,
heavy protruding breasts, slender belly and bulging hips? She is as
tender as sprouts. Is it possible that my friend has been changed into
an excellent female? I shall ask him.’ Thinking thus he said:
52-53. “O friend, you appear strange and unusual in form, features
and qualities. You speak strange words like an excited lustful
woman. You are a celibate religious student, conversant with Vedas
and Puranas, son of Sarasvata, quiescent, with sense-organs con
trolled. Why do you speak like this?”
54-55a. On being addressed thus, she said: “O lord, I am not
a man. I am a girl SamavatT by name. I am here to give you sexual
pleasure. If, О my lover, you have any doubt, see my limbs.”
55b. On being told thus, the other boy secretly examined her.
56. On seeing her with natural luxuriant tresses of hair, beau
tiful with hips and breasts and comely in form, he become slightly
agitated with love.
57. Soon the learned boy controlled himself with great effort,
and subdued the straying mind. For a short while he was wonderstruck
and did not say anything.
SamavatT said:
58. I hope your doubt is set at rest. Then come on, enjoy me.
See this forest, О dear lover, ideally suited for sexual dalliance
with an excellent girl.
Sumedha said:
59. Do not speak like this. Do not violate the bounds of decency
like an intoxicated one. Both of us have understood the scriptural
texts fully. Why do you speak thus?
60. Is this adoption of the way of an (adulterous) paramour
318 Skanda PuranaШ
worthy of you who have studied scriptures, have power of dis

crimination, belong to a noble family?
61. You are not a woman. You are a learned Brahmana. Know
*
your own self through your own soul. Or is this a calamity invited
by ourselves, because we did commit the blunder of deceiving the
queen?
62. At the bidding of a roguish king, we have deceived our
own parents. We have been guilty of impropriety of conduct, the
fruit (result) of which is now reaped by us.
63. All improper acts are detrimental to the good of man. You
who are born as the son of a Brahmana, a scholar, have undergone
the despicable state of being a woman.
64. One who leaves off the beaten track and strays into a
forest, is sure to be pricked with thorns. One who has abandoned
the company of his own people, is sure to be injured by beasts
of prey.
65. Hence be sensible and follow me to the house quietly.
Perhaps, by the grace of gods and Brahmanas, your womanhood
will disappear.
66. Or, if ordained by fate, this womanhood clings to you, О
lady of excellent complexion, you can have sexual dalliance with
me after being given to me in marriage by your father.
67. Alas! This is indeed a miracle! A misery! The disastrous
effect of sinful behaviour! Or is it the power of the king, acquired
by him as a result of the propitiation of $iva?
68. Although admonished thus by him many times, that girl,

in her agitated state, embraced him forcibly and kissed his sprout
like lips.
69. Though molested thus by her, the bold Sumedha somehow
brought the newly transformed woman to their house and reported
everything then.
70. On hearing this, the Brahmanas became infuriated, be
sides being grief-stricken. Accompanied by those two boys, they
came to the king of Vidarbha.
71-76. Then Sarasvata said to the king who had perpetrated the
roguish act:
“O king, see my son who obeyed your command. Acting at your
bidding, these two perpetrated a despicable thing. It is my son who
experiences the bitter fruit by turning into a woman that is hateful.
III.iii.9.77-86 319
My family line is broken today. My ancestors have become

disappointed. To one devoid of a son, no (heavenly) world is
within reach, as the offering of balls of rice and other consecratory
rites come to an end.
He has to forgo the lock of hair on the crown, the sacred thread,
deerskin, girdle of Munja grass, staff and water-pot which are all
signs of a celibate religious student and to fall into this miserable plight.
The Brahmanical cord, the SavitrT Mantra, the daily ablution,
the performance of Sandhya prayers, the Japa and the adoration—
all these have been discarded, as he is transformed into a woman.
О king, tell me, where has he to go for salvation?
On account of you, my family line is broken, the Vedic path
has been lost. О king, tell me, can there be any permanent sal
vation for me, who have an only son?”
77. On hearing the words spoken by Sarasvata the king was
wonderstruck at the power of STmantinl.
78. Calling together all great sages of unmeasured lustre, the
king propitiated them and requested them for the return of man
hood to the boy.
79. They said: “Who can change the will of Parvatl and Siva
and the greatness of their devotees?”
80-81. Then the king took the great sage Bharadvaja and at the
instance of Bharadvaja went to the temple of Ambika accompa
nied by those two excellent Brahmanas and their sons.
As per advice of Bharadvaja, he served and worshipped the
goddess with severe vows and observances.
82. Thus, for three nights, the king eschewed completely his
meals and remained engrossed in meditating upon Parvatl. By
obeisances and different kinds of prayers and hymns he propitiated
GaurT who removes the distress of those who seek refuge in her.
83. The goddess became pleased with the devout king, and to
him revealed her form having the lustre of ten million moons.
84. Then GaurT asked the king: “Tell me, what do you wish?”
He said: “The manhood of this boy may be restored ”
85. The great goddess said again: “What has been done by my
devotees cannot be altered even in tens and hundreds of thousands
of years.”
The king said:
86. This Brahmana has an only son. Now his line has been
320 Skanda Purana ш
broken on account of this event. How can such a man as this attain
happiness without a son?
The goddess said:
87. With my favour he will have another excellent son en
dowed with learning and modesty. He will live long. He will be
pure-hearted.
88. Let this daughter of that Brahmana, named SamavatT, be
united in wedlock with Sumedha and let her enjoy all pleasures
of love.
89. After saying this the goddess vanished. Those persons
with the king at their head, went to their respective places, abiding
by his order.
90. The Brahmana Sarasvata ere-long obtained a son better
than the previous one with the favour of the goddess.
91. He gave his daughter SamavatT to Sumedha in marriage.
For a long time the couple enjoyed happiness.
Suta said:
92. Thus the power of Queen STmantinT, a great devotee of
Siva, has been narrated and the greatness of &ambhu too described.
93. Further too I shall describe the power of Siva’s devotees,
striking one with wonder. I shall state it succinctly. To those who
listen, it is a source of all auspiciousness.
CHAPTER TEN
Bhadrayu Resuscitated}
Suta said:
1. Astonishing is the constructive ability of £iv&. Miraculous
is the activity of Siva. Wonderful is the greatness of Siva; won
derful is the utterance of Siva.
2. Strange is the conduct of the devotees of Siva; it is destructive
of sins; verily it is the means of heavenly pleasures and salvation.
1. The aim of this chapter is to describe the efficacy of Bhasma (sacred ash).
As usual the motif of rebirth is used as an explanation of the suffering of Bhadrayu
and his mother. Sivayogin who was served by them in the last birth resuscitates and
cures Bhadrayu and his mother.
III.iii.10.3-16 321
I shall describe it.

3. In the land of AvantT, there was a certain Brahmana named
Mandra. He was of easy-going temperament in worldly affairs,
one ruled by women and eager to amass wealth.
4. He had entirely abandoned Sandhya prayers and regular
ablutions. He was very fond of sweet scents, garlands and gar
ments, attached to women of immoral ways, straying often into
crooked paths like Ajamila of yore.
5. He hovered round a prostitute named Pingala, sporting
about with her day and night. Of uncontrolled passion, he con
stantly remained in her house itself.
6. Once, while the Brahmana was staying in her house, a
pious-souled Sivayogin named Rsabha came there.
7. Having seen him arrived and considering (his arrival) the
result of their powerful merit, that harlot and the Brahmana, both
of them worshipped him.
8. They made him sit on a big pedestal covered with a shawl
and a cloth. Devoutly they washed his feet and applied (sprinkled)
the water over their head.
9. They honoured him with various services by offering cordial
welcome, Arghya, obeisance, sweet scents, flowers, raw rice grains
etc. and joyously gave him a meal.
10. After he had taken his food and rinsed his mouth, they
made him sit on a bedstead covered with a good bedsheet and
offered him betel leaves.
11. Urged by an auspicious fate, they devoutly massaged his
feet. By various acts of attendance and service, they entertained
him for a long time.
12. Thus honoured by both of them, the &ivayogin of great
splendour spent a night there and went away in the morning duly
respected by them.
13. As time went on thus, the Brahmana passed away and the
harlot too died when the time came and attained a state deserved
by her acts.
14. Carried by his own actions the Brahmana entered the womb
of Sumati, wife of Vajrabahu, king of Da£arna (Western Malwa,
M.P.).
15. On seeing that senior queen blessed with pregnancy, the
other queens, the cowives administered poison to her fraudulently.
16. Even after consuming that terrible poison, the queen did
3 2 2 SkandaPurana ш
not die, as fate had ordained it. She had to undergo sufferings
more unbearable than death.
17. The chaste lady of excellent complexion was afflicted
with great pain. At the proper time, she gave birth to a son.
18. Barely more than ten days old, the prince who had already
been affected by the poison, suffered the most acute pain and went
on crying day and night.
19. The mother of the child was also afflicted with wounds
all over the body. Thus both of them suffered acute pain as a result
of the poison.
20. They were taken to physicians and treatment was given.
Despite a number of efforts they did not regain normal health.
21. The queen afflicted with severe pain never had sleep at
night. She became further emaciated by being miserable due to
the affliction of her son.
22. A few months passed by like this. On seeing the mother
and the child alive but no better than dead, the king thought thus
within himself.
23-24. ‘These, my wife and son, have come here from the
veritable hell. Crying out due to their incurable illness, they cause
sleeplessness (to everyone). I shall have recourse to some means
certainly in regard to these two sinners who cannot die or live.
Let them suffer from their own sins.’
25. The king was enamoured of the other queens and their
sons. Having decided thus, he called his charioteer and made him
take them far away in the chariot.
26. They were abandoned somewhere in a lonely spot in the
forest by the charioteer. Distressed very much by hunger and thirst,
they suffered acute pain.
27. Carrying the boy, she faltered at every step and gasped
for breath; she trembled apprehensively and cursed her own pre
vious actions (and fate).
28. Now her limbs were pricked and bruised by thorns. Her
hair was dishevelled. Now she took fright at the roaring sound of
tigers. Now she was chased by pythons.
29. She was ridiculed and rebuked by ghosts, vampires and
Brahmaraksasas. Rushing through hedges, the soles of her feet
were cut by razor-like sharp stones.
30. Wandering thus in the thick forest, the queen luckily reached
the path of merchants frequented by cows, horses and men.
lll.iii. 10.31-45 323
31. Proceeding along that path a very long distance with stress
and strain, she saw the city of Vai£yas abounding in men and
women.
32. There was a great Vaigya named Padmakara who was an
eminent merchant and leader of that city. He was as though another
Kubera.
33. The domestic slave of that lord of VaiSyas saw the queen
coming from far. She approached her.
34. After learning the full details herself, she introduced the
suffering queen and her son to her lord and master.
35. On seeing her excessively ill, herself burdened with a
child that also was suffering much, he took them aside and himself
asked the details specifically.
36. She told him all the details. Realizing their pitiable plight,
the leader of the VaiSyas sighed repeatedly.
37. Treating her like his own mother, he accommodated her
in a secret apartment very near his house and honoured her with
everything essential such as food, drink, clothes and bedding.
38. Though the queen went on staying in that house well
guarded and looked after, she did not find any relief from wounds,
pulmonary consumption and other ailments.
39. Then, after a few days, as fate had destined it, the boy,
afflicted with wounds died, setting at nought the efficacious treat
ment of all the physicians.
40. When her son died, the queen was excessively grieved.
She fell into a swoon like a creeper dashed to the ground by an
elephant.
41. Luckily, she regained consciousness, but shed tears profusely
drenching her breasts. Though the Vai£ya ladies nearby tried to
console her, she lamented much in the excess of her sorrow.
42-43. “Oh dear one, dear one, Oh my son, Oh saviour of my
life, a full moon unto the royal household and the delighter of my
own self! But, Oh prince, where have you gone leaving me, your
mother, helpless and miserable, already abandoned by all the kins
men? Verily my vital breaths depend upon you.”
44. Who could have consoled that poor lady with a dead child?
She continued to lament uttering words like these that increased
the worries and sorrow (of others as well).
45. In the mean time, Rsabha, the Sivayogin, mentioned before,
came there as the sole physician for her misery and sorrow.
324 Skanda Purana
46. That Yogin was duly honoured by the leader of the Vaigyas
with the Arghya ready in his hands. He then went near her as she
continued to lament and spoke thus:
Rsabha said:
• •
47. Oh dear child, why do you cry for no reason at all, with
your intellect confounded and deluded? Who among many is born
in the world? Who is dead? Tell me now.
48. This body and other objects like it have characteristics
similar to the bubbles of water. There is agitation and excitement
in some place. There is peace elsewhere. There is restful state
again.
49. Hence when the bubble-like body vanishes in death, learned
men do not feel sorry, because there is no scope or reason for that
sorrow.
50. Living beings are evolved by Gunas (Sattva etc.). They
wander about in accordance with their own Karmas. They are
being dragged by Time (Death). They are involved in the Vasanas
(impressions left behind by Karmas).
51. The three Gunas including Sattva etc., take their origin
from Maya (delusion). The bodies are born due to them. Once
born, they have the characteristics similar to those (of Maya).
52. Helpless by itself, a creature chased by Vasana, attains
godhood through Sattva\ human form through Rajas and brutehood
through Tamas Guna.
53. The soul undergoes repeatedly states not easily foreseen,
involving happiness and sorrow as consequences of the Karmas
in the present worldly existence.
54. There are ups and downs even in the case of Devas whose
life span is of a duration of a Kalpa. In the case of human beings
subject to innumerable ailments they are even more.
55. Some say that the cause of the body is Kala (Time); some
say that it is Karma; some say the Ganas bring about the body.
But the body is common (to all).
56. (On the whole) this body with five constituents (the ele
ments) is a product of Kale* Karma and/or Gunas. Learned men
are not delighted on seeing one born nor are they worried on
seeing it dead.
57. The creature is born in the unmanifest; it gets dissolved
in the unmanifest; only in the middle does it appear to be visible
Ill.iii. 10.58-70 325
(though transitory) like water bubbles.

58. The destruction of an embodied being is already decided
the moment it enters the womb. As ordained by fate, after being
born, it may continue to live or die all of a sudden.
59. Some die within the womb; some are stillborn; others die
immediately after birth; in some places young men die and in
some when they attain old age.
60. The soul gets its body in accordance with its previous
Karma; it experiences happiness and misery also in accordance
with it (Karma).
61. Some body takes shape when, urged by Maya and its
elficicnt energy, the parents indulge in a sexual act. This body (so
born) may be male, female or eunuch.
62. A creature is born bearing the writing on his forehead by
the Creator, specifying his span of life, and extent of happiness,
misery, merit, sin, learning and assets.
6 j It does not behove you to grieve over anything as the
(eff ects or fruits of) Karmas cannot be evaded, Kala (god of Death)
cannot be dodged and no object is permanent.
64. Where is fixity and stability in a dream? Where is truth
and permanence in a magic feat? Where is the continuity in autumnal
clouds? Where is perpetuity in the physical body?
65. Your previous lives are hundreds, thousands and millions.
Since you do not know the ultimate truth, you have thus great
misapprehension and delusion.
66. (You do not know) to whom you have been a daughter?
To whom have you been a mother? To whom you had been a wife
in your transmigration through millions of births?
67. The body is constituted of the five elements. The skin, the
blood and the flesh make it stay together. It is filled and over
spread by suets, marrow and bones. It is the receptacle of urine,
faeces and phlegm.
68. О deluded woman! It does not behove you to feel sorry
if you consider your son as another body—a waste product of your
own body.
69. If anyone can surmount death by means of efforts, how
do you account for the death and disaster of all those learned men
of yore?
70: No learned man can avoid ultimate death by means of
penance, learning, intelligence, spells, herbs and elixirs.
326 Skanda Purana
71. One creature faces death today; another tomorrow, О

lady of excellent countenance. Hence, as to the death or destruc
tion of the body, of perishable organs, you do not deserve to feel
sorry.
72. Death is ever present at hand. Tell me where is (can be)
the happiness of embodied beings. When a tiger stands before
them, do beasts relish their mouthfuls of fodder?
73. Hence, О lady of excellent countenance, if you wish to
conquer birth and old age, seek refuge in Uma’s Consort, the Lord
of all, the conqueror of Death.
74. As long as an embodied being does not seek shelter in the
lotus-like feet of Siva, so long will he face the terrible fear of
death, the fear from birth and old age.
75. When the mind becomes detached and devoid of cravings,
after experiencing miseries in the extremely terrible world, Mahesvara
should be meditated upon.
76. To a person mentally imbibing the juicy elixir of medi
tation of Siva, there cannot be any lurking thirst for the liquor of
mundane affairs.
77. When the mind is rid of all entanglements and is re
strained by absence of desire and when it is turned towards the
feet of Siva, a being has no further birth.
78. Hence, О fair lady, do not make your mind affected with
grief and delusion. It is the sole means for you to meditate on
Siva. Worship Siva.
Slita said:
79. Thus enlightened by the Sivayogin with consoling words,
the queen bowed down to the lotus-like feet of the preceptor and
replied.
The queen said:

80. What other goal can I have except death, О holy Sir? My
son is dead. I have been forsaken by all my kinsmen. Further, I
am distressed by a fell disease.
81. Hence I wish to die following this child. I am contented
and have achieved my object inasmuch as I have seen you today
at the moment of my death.
Шли. 10.82-95 327
Suta said:
82. On hearing her words, the $ivayogin, a storehouse of mercy,
remembered the previous service and approached the dead body.
83. He took some ash previously charged with Siva’s Man
tras, and scattered it into his open mouth. He united the dead body
with vital breaths.
84. That boy regaining the vital breaths opened his eyes slowly.
Having got back the strength of his sense-organs as before, he
cried out with a desire for breast-milk.
85. On seeing the resuscitation of the dead boy, all the people
were struck with wonder. The leading citizens became glad.
86. The queen was filled with delight. Her eyes became excited
as though she was intoxicated. With eyes welling with tears, she
quickly caught hold of her son.
87. Embracing him, she reached the highest point of bliss.
Like one in sound sleep after a laborious work, she did not know
herself or others.
88. Further, Rsabha, the Yogin, applied the ash on the body
of the mother as well as on that of the son, which were covered
with poisonous wounds.
89. When the ash was thus applied, the bodies became trans
formed into divine ones. Their forms became lustrous like those
of Devas.
90. The excellent pleasure of the queen was hundred times
more than the happiness of the people of meritorious deeds when
heavenly pleasures and prosperity are bestowed on them.
91. When she fell at his feet, the affectionate Yogin Rsabha
lifted her up and consoled her. When she was fully free from
misery he said:
92-94.“O child! О great queen! Live for endless years. As long
as you are alive, you will never meet with old age. О chaste lady,
this son of yours will become renowned by the name Bhadrayu.
He will regain his (lost) kingdom. О lady of pure smiles, continue
to stay in the apartment of the VaiSya till your son completes his
study.”
Suta said:
95. Thus reviving the prince by the efficacy of the ash, the
YoginrRsabha, went away to the land of his choice.
328 Skanda Puranai
CHAPTER ELEVEN
Rsabha 's Advice to Bhadrayu
Suta said:
1-2. I have already spoken to you about the harlot named Pingala.
Due to the merit of the worship of Siva, after leaving off the old
body, she was reborn as daughter of STmantinI, wife of Candrangada.
She was endowed with physical beauty and liberal-mindedness.
She was known by the name KTrtimalinT.
3. In the apartment of the prominent VaiSya, Prince Bhadrayu
grew up endowed with excessive refulgence like the sun in sum
mer.
4. The prominent VaiSya had an Excellent son named Sunaya.
He became companion of the prince.
5. The prince and the VaiSya boy were intimate friends. Lovely
in limbs and bedecked in gemset ornaments, they used to play
about in diverse ways.
6. The prominent VaiSya got all the consecratory rites of the
prince as well as his own son performed through Brahmanas on an
elaborate scale.
7. Their sacred thread ceremony was celebrated at the proper
age. Engrossed in attending upon their preceptor in all humility,
they mastered various branches of learning one by one.
8. When the prince completed his sixteenth year, the same
Yogin, Rsabha, came to his abode.
9. The queen and the prince repeatedly bowed down to the
&ivayogin and gladly adored him.
10. Duly honoured by both of them, the eminent Yogin be
came pleased in his mind. With a compassionate heart, he spoke
addressing the prince:
tiivayogin said:
11. О dear boy, I hope you are hail and hearty. I hope your
mother is free from illness. I have no doubt that you have learnt all
arts and sciences.
12. I believe you are always eager to serve your preceptors.
Don’t you remember me, your preceptor who brought you back to
life?
Ill.iii. 11.13-24 329
13. When the chief of Yogins said thus, the queen in all hu
mility made her son fall at his feet and spoke thus:
14-15. “O preceptor, this is your son. You are his father as you
resuscitated him. He may please be accepted by you sympatheti
cally as your disciple. Hence extend your protection to him who is
helpless, being virtually abandoned by his kinsmen. It behoves
you to instruct him duly in the path of the good.1*
16. Thus propitiated by the queen, the highly intelligent £ivayogin
instructed the prince in the noble way of living.
Rsabha said:1
• m
17. The eternal Dharma (righteous conduct) has been laid down
in &rutis, Smrtis and Puranas. It has to be always resorted to by
people in a manner according to one’s specific caste and stage of
life.
18. Resort to the path of the good, dear boy. Follow the con
duct of life of good people. Do not disobey the command of
Devas. Do not slight Devas contemptuously.
19. Always entertain devotion to cows, Devas, preceptors and
Brahmanas. Even if a Candala comes as a guest, honour him
suitably on all occasions.
20. Do not abandon truth on any occasion even when your
very life is endangered. But on occasions do not hesitate to utter a
lie for the sake of preserving the lives of cows and Brahmanas.
21. О mighty one, give up greed and covetousness in respect
to other men’s assets and wives, the properties of gods and Brahmanas
and rare objects.
22. О highly intelligent one, show earnestness and eagerness
in respect to stories of saintly persons, conduct of gods, vows and
observances of the good, scriptures of the good and practice of
pious rituals.
23. О sinless one, be free from slothfulness in respect to the
daily bath, Japa, Нота, study of the Vedas, libations to the ances
tors and the worship of cows, gods and guests.
24. Scrupulously avoid anger, hatred, fear, stubbornness, backbiting,
persistence in evil, crookedness, arrogance and agitated excite
ment.
1. VV 17 ff give the prevalent concepts of Sadacara for a prince.

25. You may very well follow the duties of a Ksatriya, but
avoid unnecessary and purposeless injury to others. Eschew futile
enmity, useless talk and slandering others.
26-28. Always try to avoid hunting, game of dice, drinking
bouts, women and cuckolds. Always refrain from too much of
eating, too much of talk and too much of play. Try to achieve the
maximum of learning, utmost faith, highest merit, keenness in
memory, earnestness, extensive popularity and unflinching cour
age.
29. Be steadfast in the love of your own wife; be wrathful
towards your enemies; be covetous of gathering merit; and culti-.
vate intolerance towards the unrighteous.
30. Be hostile to heresy; be friendly to the good; don’t be led
away by evil counsels; and be deaf to the words of a backbiter.
31. Shun from a great distance, a rogue, the wrathful, the
perfidious, the ruthless, the deceitful, the fickle and the wicked, so
also the fallen, an atheist and the crooked.
32. Do not boast about yourself; understand the implications
of hints and gestures; do not be very much attached to wealth and
the entire family.
33. Always have faith in the words of your chaste wife, mother,
father-in-law, good people, and preceptor.
34. Be alert in guarding yourself; be unerring, steadfast in
your observances; do not place too much of faith even in your
servants at any cost.
35. О highly intelligent one, do not kill one who has trusted
you, even if he happens to be a thief; do not be suspicious of
sinless ones; do not swerve from the path of truth.
36. With money, life, intellect, power and strength protect the
helpless, the miserable, the old, women, children and the innocent.
37-38. Do not kill even an enemy worthy of being killed, if he
seeks refuge in you; give up even your head if anyone earnestly
begs for it, be he one deserving it or not deserving it, mean or
noble. Exerting with great effort always earn fame.
39. Fame alone is the ornament of kings and learned men.
Prosperity comes out of good fame. Merit results from good fame.
40-42. The world shines with good reputation like the moon
with the moonlight. Give up like an insignificant blade of grass,
collections of elephants, horses and gold as well as mountain-like
heaps of jewels, if they are defiled by ignominy.
Ill.iii. 11.43-57a 331
Oh, forgive the anger of the mother, the fury of the father, the
wrath of the preceptor, wastage of wealth by sons, and the guilt of
Brahmanas. Do what is beneficial to them in such a way that the
favour of Brahmanas is ensured.
43-45. Excellent Brahmanas should extricate the king entangled
in difficulties. You must always resort to that activity whereby
longevity, fame, power, happiness, wealth, merit and progress of
the subjects can be ensured.
Consider carefully the place, the time, the power, what should
be done and what should not be done and ardently do that always
which should be done. Do not offend anyone. Avoid harassment of
others.
46-48. Attack thieves and the wicked by means of good policy
and enforcement of power (at the proper time and place).
Do not be in a hurry with respect to daily ablution, Japa, Нота,
and the rites pertaining to Devas and ancestors. But do not make
haste to go to sleep and be quick in finishing (your) meal.
О highly intelligent one, always utter words full of civility and
politeness, but not befitting a rogue, truthful, pleasing to the minds
of the people and few but meaningful. Be fearless everywhere—in
regard to enemies and adversities.
49-53a. Be afraid of the Brahmana community but do not be so
in stern administration (in dispensing justice).
You must treat equally kinsmen, relatives, Brahmanas, wives
and sons (not partial to one against another of the same type). So
also treat alike all the persons sitting for food in a row.
Do not be averse to good advices of excellent persons, to meri
torious stories, to learned discussions of a virtuous nature.
You must always stay in places of purity and near spots of
sacred waters, near sacred TTrthas, in famous places, in places
abounding in Brahmanas and in a great country of auspicious
features.
Never live in a place where there is a whore, where there is a
lecherous libertine and in a bad place crowded by mean people.
53b-57a. Though you solely depend upon Siva, the lord of the
three worlds, do adore all the Devas, honouring their respective
(festival) days.
Be always pure, always efficient, always calm, always steady,
always subduing the six enemies (anger etc.). Stay alone, О sinless
332 Skanda Purana 9
Promptly offer obeisance to Brahmanas conversant with the

Vedas, calm and brilliant ascetics, sacred trees, sacred rivers, meritorious
holy spots, great lakes, cows, bulls, gems, chaste young women,
and domestic deities.
57b-59. Get up early in the Brahma Muhurta, wash the mouth
with pure heart, bow down to your own preceptor, meditate on the
Lord, Consort of Uma, think of Narayana, the Lord of LaksmT,
Brahma, Vinayaka, Skanda, KatyayanI, Goddess Mahalaksrm, SarasvatT,
the Guardians of Quarters including Indra and sages of pure fame.
After meditating on all these, bow down to the rising sun.
60-62. Use scents, flowers, betel leaves, vegetables, ripe fruits
etc. after first offering them to Siva.
Whatever is offered, whether edible, pleasing or fresh, what
ever is done, whatever Japa is performed, ablution taken and Нота,
penance performed—dedicate all these to Siva.
While taking food, reading or reciting, lying down, sporting
about, seeing, hearing, speaking or taking anything think of Siva
alone.
63. Your pair of strong hands must have Rudraksa as the
shining bracelets. You must have the three parallel lines of white
ash on the forehead*. You must repeat the five-syllabled king of
Mantras (i.e. namah sivaya) and you must always meditate on the
feet of Pa£upati. Thus you must enjoy yourself.
64. Thus, О dear one, the compendium of Dharma (virtuous
conduct) has been succinctly revealed. It has been explained more
elaborately in other Puranas.
65. Now for your benefit I shall explain another thing—the
Siva Kavaca (‘Amulet of Siva’). It is a secret, esoteric doctrine of
all the Puranas; it is pure and sacred, destructive of all sins; it
bestows victory and rids one of all calamities.
♦ ‘Malantarala' is obviously a misprint for Bhatantarala as bh ( 4 ) and та ОТ)

in Devanagari script are similar in form.
ШЛИ. 12.1-8 3 3 3
CHAPTER TWELVE
Description of Sivakavaca'
Rsabha said:
» •
1. After bowing down to Mahadeva, the Lord who pervades

the entire universe, I shall describe the (mystic) amulet of Siva
(that which is auspicious) which protects men in every respect.
2. One should be seated in a clean place in a suitable pos
ture. He should curb his sense-organs, control his vital breaths and
meditate upon the immutable Siva.
3. He should meditate on Mahe£a, the embodiment of su
preme bliss, stationed within the lotus of the heart, who has per
vaded the entire ethereal space by means of his own brilliance,
who is the primordial being, subtle and infinite, and who is beyond
the ken of the sense-organs.
4. The devotee should protect (himself) by means of Sivakavaca,
shaking off all the bindings (i.e. effects) of Karmas through medi
tation, with his mind immersed for a long time in the bliss of
consciousness and with his self composed by means of the Nyasa
(ritualistic touch of the limbs) of the six syllables.
3. “May the Lord, the soul of all deities, protect me fallen
into the deep well of worldly existence. Let his divine name, the
Mula Mantra (original mantra) of great excellence, shake off all
my sins accumulated in the heart.
6. May the Cidatma ('soul having consciousness as its es
sence’) of cosmic form, consisting of refulgence and bliss, protect
me everywhere. May that Hvara who is minuter than the minutest,
who is single with extraordinary power, protect (me) from every
type of fear.
7. May that Giri£a of eight cosmic forms, who sustains the
universe in the form of earth, protect (me) from the earth. May he,
who enlivens men in (his) form of the waters, protect me from
waters.
8. May that Kalarudra who, at the end of the Kalpa, dances,1
1. ‘Kavaca* means an armour. The different aspects of the deity are believed to
protect different parts of a man's body by touching it while uttering that particular
portion o# the incantation.
The procedure of £iva-Kavaca is given in this chapter.
334 Skanda Purana
exhibiting all his diverse sports after burning all the worlds,
protect me from forest-fire, from the fear of violent gusts of wind
and from all distresses.
9. May the four-faced, three-eyed, Tatpurusa1(form of Siva)
having the lustre of lightning and (molten) gold, who has Vidya
(learning), Vara (boon), Abhiti (freedom from fear) and the axe in
his (four) hands always protect me standing in the East.**
10. May Aghora (form of Siva) protect in the Southern Quar
ter. Siva who holds an axe, the Vedas, a goad, a noose, a trident,
a skull, a drum and a rosary string, and who has three eyes and
four faces and blue complexion (may protect me).
11. May Siva protect me in the West, who is three-eyed, four
faced, Sadyojdta of great power, who has the lustre of jasmine, the
moon, a conch and crystal, who is noted as holding in his hands
the Vedas, a rosary string (and indicating by the other two hands
the Mudra) of granting boon and of freedom from fear.
12. May that three-eyed Vamadeva with four beautiful faces
protect me in the Northern Quarter, who is ready to give boons,
holds a rosary garland, assures freedom from fear and possesses an
axe in his hands and whose complexion resembles the filaments of
a lotus.
13. May that five-faced, white-lustred ISana, the supreme light,
protect me from above, who has in his hands the Vedas, Abhaya
Mudra indicating freedom from fear, Mudra showing granting of
desired boon, a goad, an axe, a noose, a skull, a drum, a rosary and
a trident.
14. May the moon-crested Lord protect my head. Let the Lord
with an eye in the forehead, protect my forehead. Let the Lord
who deprived Bhaga of his eyes, protect my eyes. May ViSvanatha
(the Lord of the universe) protect my nose.
15. May the Lord whose glory has been sung by the $ruti,
protect my ears; may the Skull-oearing Lord always protect my
cheek; may the Five-faced Lord always protect my face; may the
Lord with the Vedas in his tongue, protect my tongue.
16. May the blue-necked GiriSa protect my neck. May the
1. VV 9-13 invoke each of the five faces of Siva with its particular form for
protection.
* V.L (Siva) who is positioned in the East.
Ill.iii. 12.17-24 335
Lord with Pinaka in his hand protect the pair of my hands. May
the Lord with Dharma in his arms (lit. Dharma-armed) protect my
armpit and may the Destroyer of Daksa’s sacrifice protect my
chest.
17. May the Lord with the lord of mountains for his bow,
protect my belly; may the Destroyer of Madana protect my middle;
may the Father of Heramba protect my navel and may Lord Dhurjati
protect my hips.
18. May Kubera’s friend protect the pair of my thighs; may
the Lord of the universe protect the pair of my knees. May the
Bull-emblemed Lord protect the pair of my calves, and may the
Lord whose feet are worthy of being worshipped by the Suras,
protect my feet.1
19. May MaheSvara protect me in the first watch of the day;
may Vamadeva protect me in the middle watch; may the Three-
eyed Lord protect me in the third watch of the day, and may the
Bull-bannered Lord protect me in the last watch of the day.
20. Let the Moon-crested Lord protect me in the beginning of
the night; let Gangadhara protect me at mid-night; may the Lord
of Gauri protect me at the close of the night; may Mrtyunjaya
protect me on all occasions.
21. Let Sankara protect me when 1 stay within; let Sthanu
always protect me when 1 stay outside; let the Lord of PaSus
protect me in between and let SadaSiva protect me all around.
22. Let the sole Lord of the universe protect me as I stand.
Let the Lord of Pramathas (attendants) protect me as I am walking
along; let the Lord who can be known (only) through the Vedantas
protect me as I am seated; and let Siva protect me when I lie
down.
23. May the Blue-necked Lord protect me along the roads;
may the Destroyer of the Three Puras protect me along the impass
able regions of the mountains etc. Let the Hunter of the Deer of
enormous power protect me while in exile, in forests etc.
24. May VTrabhadra of majestic and powerful fury at the end
of the Kalpa, who makes the Cosmic Egg tremble through his
manifest boisterous laughter, protect (me) from the inevitable fear
of the terrible army of the enemies of sea-like expanse.
1. VV. 14 ff invoke Siva to protect different parts of the body. The power or
aspect of Siva has generally some relevance to the part of the body prayed for
protection.
336 Skanda Purana9
25. With the sharp edge of his terrible axe let Mrda chop off
a hundred Aksauhinls of weapon-wielding assailants, consisting of
thousands, ten thousands, hundred thousands and ten millions of
terrible troops of foot-soldiers, cavalry and elephants.
26. Let the trident of the Destroyer of the Three Puras blazing,
with the flames of the fire at the time of the ultimate annihilation,
kill the Dasyus (barbarous tribes of thieves). Let Pinaka, the bow
of the Lord, terrify all the beasts of prey such as tigers, lions,
bears and wolves.
27. May the Overlord of all the worlds destroy evil dreams, ill
omens, wretchedness, dejection, famine, vicious indulgence, un
bearable infamy, distress of violent upheavals, fear from poison,
ailments and the distress due to malignant Planets.
Om, obeisance to Lord Sadagiva who comprises all entities (and
principles), who sports about in all entities, who is the sole creator
of all the worlds, who is the sole ruler of all the worlds, who is the
sole destroyer of all the worlds, who is the sole preceptor (and
admonisher) of all the worlds, who is the sole witness unto all the
worlds, who is the secret of all scriptural texts, who is the bestower
of all boons, who is the destroyer of all sins and distresses, who
brings about freedom from fear to the entire universe, who is the
sole benefactor «of all the worlds, who has the moon for his crest
jewel, who has his own permanent refulgence, who is free from
attributes, who is incomparable, who is devoid of forms, who is
devoid of fallacious reasoning, who is free from ailments, who is
free from Prapahca (mundane life), who is free from stigmas, who
is free from mutually opposing pairs, who is devoid of contact,
who is free from impurities, who is free from procedures, who has
a permanent form, whose prosperity and dignity is incomparable,
who requires none else to support him, who is ever pure, enlight
ened, perfect, undivided existence-knowledge-bliss, who is exces
sively quiescent, whose form is manifest brilliance. Obeisance to
that Lord.
Be victorious, be victorious, О Maharudra, О great and terrible
one, О auspicious appearance, О destroyer of the forest-fire of
misery, О extremely terrible one, О Kalabhairava, О terrible one
at the end of the Kalpa, О wearer of the garland of skulls, О
terrible one with a thousand terrible hands wielding weapons like
skull-headed baton, sword, shield, noose, goad, Damaru drum,
trident, bow, arrows, clubs, Sakti javelin, Bhindipala (a sling-like
Ill.iii. 12.28-30 337
instrument), Tomara (iron club), Musala (mallet) Mudgara (mace),

Pattisa (sharp-edged spear), axe, Parigha (iron bolt), Bhusundi (a
sort of missile), Sataghrii ('Hundred-killer1—a rocket-like mis
sile), discus etc. etc.; О terrible one with curved teeth in the
mouth, one who has with his terrible boisterous laughter rocked
(with reverberations) the regions of the Cosmic Egg; one with
serpent kings for ear-rings, one with serpent kings for necklace,
one with serpent kings for bracelets, one who wears the hide of a
majestic elephant, О Mrtyunjaya (‘Conqueror of Death1), three-
eyed one, the destroyer of the three Puras, О one with uneven
number of eyes, О lord of the universe, О cosmic-formed one, О
bull-vehicled one, О lord with even poison constituting an adorn
ment, О lord having faces all round, do protect me everywhere (in
every direction).
Burn, burn down the fear of great death; destroy, destroy (ut
terly) the fear from accidental death; exterminate, exterminate
(completely) the fear from ailments; remove (totally) the fear from
poisonous serpents, and the fear from thieves. Kill, kill my en
emies; tear, tear (them) down to pieces with your trident; cut, cut
(them) down with your axe; pierce, pierce (them) with your sword;
chop off, chop off (them) with your skull-topped club; pound,
pound (them) with the mallet; hit them with arrows, hit (them)
with arrows; terrify, terrify the Raksasas; drive away, drive away
the goblins; terrify, terrify the evil spirits of Kusmanda, Vetala
etc. as well as pestilences and Brahma-Raksasas. Make me free,
make me free from fear. Console me, console me who am fright
ened. Lift me, lift me from the fear of hell. Enliven me, enliven
me, free from hunger and thirst. Nourish me, nourish me; gladden
me, gladden me. I am miserable and distressed. Cover me with
diva’s (spiritual) coat of mail. О Three-eyed One, О Sada£iva,
obeisance to you, obeisance to you, obeisance to you.11
9
Rsabha said:
• •
28. Thus the $ivakavaca has been narrated by me. It bestows

boons. It ends all harassments and torments. It is a great secret
unto all embodied beings.
29. If a man always wears this excellent Sivakavaca, he will
never have fear from anywhere due to the blessings of $ariibhu.
30. A man, the term of whose life is exhausted, one on death
338 SkandaPurana
bed and one attacked by great ailments quickly regains happiness

and attains long life.
31. He who wears Sivakavaca that ends poverty entirely and
increases auspiciousness, is honoured even by Devas.
32. He is rid of multitudes of major and minor sins. On the
death of the body he attains Siva by the power of Sivakavaca.
33. You too, О dear child, wear the excellent Sivakavaca with
great faith. It has been given to you by me. You will attain welfare
and prosperity quickly.
Suta said:
34. After saying thus, Yogi Rsabha gave the prince a conchshell
reverberating with great sound and a sword that destroys enemies.
33. Further he charged some ash with a Mantra and smeared it
all over his body. He gave him double the strength of six thousand
elephants.
36. By the power of the ash the prince got strength, prosper
ity, courage and memory. He shone like the autumnal sun in his
glory.
37-42. As the prince stood before him with palms joined in
reverence, the Yogi said: “This sword that I have given you has
the majestic efficacy of austerities and spells. If you show this
sword pointing to anyone, clearly he will immediately die even
though the enemy may be the god of Death himself.
Your enemies who hear the loud sound of this conch will drop
down their weapons and fall senseless.
This sword and the conch are of divine origin. They are destruc
tive of the hostile armies. They increase the splendour and hero
ism of your own allies and armies.
With the power of these two and Sivakavaca you will have the
great strength of twelve thousand elephants. Further due to the
efficacy of the ash applied you will defeat the army of enemies.
Regaining the hereditary throne, you will protect this earth.”
43. After instructing Bhadrayus thus perfectly along with his
mother, the Yogi started on his travel without restraint, after he
was honoured duly by them.
п .iii.13.M4 339
CHAPTER THIRTEEN
The Marriage of Bhadrdyus
Suta said:
1. The powerful king of Magadha of mighty arms was an enemy
of Vajrabahu, the ruler of Dagarna.
2. Well-known by the name Hemaratha, he was proud of his military
ability and mighty arms. Surrounded by a large army he laid siege to
Dagarna.
3. The unassailable commanders of his army overran Dagarna
and looted the wealth. Some set fire to the houses.
4. Some took away the wealth, some children and others ab
ducted the women. Still others took away the cattle wealth, some, the
stock of grain and other useful things. Some destroyed the plants in the
gardens and others the domestic pleasure-groves.
5. Desirous of abducting the women and seizing cattle wealth,
the king of Magadha destroyed that kingdom after surrounding that city
of Vajrabahu.
6. On seeing the entire city in throes, Vajrabahu set out for fight
ing in the company of his own army.
7. King Vajrabahu and others led by the ministers fought with
the Magadhas and smashed the enemy’s army.
8. Wielding a great bow and wearing the coat of mail, Vajrabahu
seated himself in a chariot. Showering volleys of arrows, he played
havoc with the enemy.
9. On seeing the king of Dagarna himself fighting in the battle
with unbearable valour, the soldiers of Magadha surrounded him.
10. After fighting for a long time, the Magadhas of excessive valour
destroyed his army and won the battle.
11. Some broke his chariot. Some cut down his bow. One killed
his charioteer and another cut down his sword.
12. Taking the king by force after the sword and the bow had been
cut off, the charioteer was killed and the chariot broken, the powerful
soldiers bound him angrily.
13. After defeating the entire army and the cabinet of ministers,
the Magadhas entered the city in the full flush of their victory.
14. They seized everything— horses, men, elephants, camels, other
animals, all assets, all young women, girls of beautiful limbs etc.
340 Skanda Purdna»
15. They bound down the queens and thousands of women slaves
of the king. They looted the treasury full of gems, raising their weap
ons aggressively.
16. After destroying the city thus and taking away the women,
cattle, wealth etc. they forcibly trussed Vajrabahu and placed him in
another chariot. Then they went away.
17. After the terrible destruction of the kingdom had taken place
resulting in great chaos and tumult, Bhadrayus, the prince of great
might, heard this news.
18. On hearing that his father was bound down by the enemies
and that his father's queens were abducted and that the entire kingdom
of Da£arna was rendered desolate, he roared like a lion.
• F
19-21. He took the Vai£ya boy as his assistant and took up the sword
and the miraculous conch. Properly covering himself with the armour,
the prince mounted his horse with an ardent desire for victory. He
hurried to the place occupied by Magadhas. He saw the place being
burned. The women, children and cows held prisoners were crying
aloud. He found desolation everywhere, everyone struck with fear.
This enraged the prince. In his utter fury, he penetrated the enemy's
army. Drawing the bowstring as far as his ears, he showered volleys
of arrows.
22. On being struck with the arrows of the prince, the enemies
rushed towards him quickly and hit him with powerful arrows.
23. Though hit with numerous arrows and missiles by the enemies
proud of their fighting capacity, the bold prince did not flinch because
he was well-protected by §ivakavaca.
24. Enduring the shower of missiles, the prince entered the enemy's
army as playfully as an elephant and killed footsoldiers and elephants,
destroying innumerable chariots.
25. The prince killed a warrior in chariot along with his chari
oteer. He got into the chariot with the Vai€ya boy as his charioteer.
Like a lion roaming among herds of deer, the bold prince moved about
in the battlefield.
26. All the powerful commanders, heroic warriors of the enemy
furiously raised their bows and rushed against him, a single person.
27. As they rushed forward, the prince stood steady lifting up the
terrible sword. He marched against the great warriors himself, display
ing his valour.
28. Merely at the sight of that dazzling sword that resembled the
terrible tongue of the god of Death, the commanders of the enemy army
IILiii. 13.29-44 341
fell down dead due to its power.

29. All those who set their eyes on the sword dazzling in the
battlefield, fell down dead like worms struck by thunder.
30. Thereafter, for the destruction of all the armies, the prince of
powerful arms blew his conch of loud report, filling the earth and the
firmament as it were (with its sound).
31. Only by hearing that sound of the conchshell that appeared to
be smeared with poison, the enemies swooned and fell on the ground.
32. All those who were seated on horsebacks, chariots and elephants
fell senseless in a moment with all their inherent strength drained off
by the sound of the conch.
33. Fully conversant with the injunctions in the scriptural texts,
the prince ignored those who fell down senseless dropping their weap
ons and lying down like so many corpses. He did not kill them.
34. He released his father who had been bound down in the battle
field. He also released all the queens held captive by the enemies.
35-36. He released the wives of the chiefs of ministers and other
citizens. Women, girls, children, cattle, wealth etc. were freed from
the fear of the enemies. Thereafter, he moved among the soldiers of
the enemy and seized their women.
37-38. He gathered together all the horses as swift as wind and
mind, all the elephants resembling mountains, chariots made of gold
and women-slaves of beautiful faces. After gathering these things
quickly and much of his wealth, he tied down Hemaratha, the king of
Magadha, who was defeated.
39. He imprisoned his ministers, vassal kings and the chief com
manders and brought them into the city very soon thereafter.
40. The chief ministers and trustworthy leaders of the army who
were previously defeated in battle and hence fled to various directions
returned now.
41. On seeing the valorous exploit of the prince, all of them were
struck with wonder. They considered him to be some excellent Sura
who had come down to the earth for some purpose.
42-44. “Wonderful indeed is our great luck. Surely this is the result
of our penance. We who were dead have been revived into life by some
hero. Can this be someone with supernatural powers acquired by Yoga?
Or one with austerities? Or an immortal being? Indeed a great super
human task has been accomplished by him. Indeed Gauri is his mother
and &va (his) father. With infinite strength he has conquered nine
Aksauhinls.”
342 Skanda Purana
45. While they, being overwhelmed with joy, were thus praising
him among themselves, he was questioned by the body of ministers and
he revealed facts about himself.
46. Overwhelmed with love and affection, he bowed down to his
father who came there filled with surprise and delight and hence shed
ding tears of joy.
47. The king, who was lovingly saluted by his son, embraced him
promptly and spoke with overpowering love:
48-53. “Who are you, О highly intelligent one? A Deva? A human
being? Or a Gandharva? Who is your mother? Who is your father?
Which is your native land? What is your name?
Wherefore have you approached us sympathetically and released us
along with our wives who were bereft of splendour as though dead,
after being tied up by the enemies?
Whence did you get this heroism, courage, refulgence and excellent
strength? You appear to be ready to vanquish the three worlds includ
ing Devas, Asuras and human beings.
I shall not be able to become free from indebtedness to you of ex
cellent energy, even in the course of a thousand more births, along with
these wives and kinsmen.
My mind clings to you alone with love, leaving off these sons, these
wives, this kingdom and this city.
О dear boy, tell me everything, О saviour of my life. The very life
of these wives of mine depends upon you.”
Suta said:
54-57. On being asked thus by his father, Bhadrayu spoke to him:
“This Vai£ya boy named Sunaya is my friend. I am staying in his
beautiful apartment along with my mother. My name is Bhadrayus.
Later on I shall tell the details to you. Welfare unto you. Enter the city
along with your wives and friends. Leave off all fear from the enemies.
Sport about as you please. Till I come back, do not release these en
emies. I am going now to my house at once.”
58. After saying this to the king, Bhadrayu, the prince, took leave
of him. He returned to his abode and reported everything to his mother.
59. Delighted much, she embraced her son with tears welling in
her eyes. The leader of VaiSyas too embraced the prince lovingly and
honoured him.
60. Vajrabahu, the eminent king, entered his palace accompanied
Ill.iii. 13.61-80 343
by his wives, sons and ministers and derived immense pleasure.

61-63. As the day dawned, Rsabha, the most excellent one among
Yogins, approached CandraAgada, the husband of Simantinl. Secretly
he told him about the birth and superhuman exploits of Bhadrayus.
Then he advised him thus: “Give your daughter KIrtimalinI to Bhadrayus.”
64. King CandraAgada invited Bhadrayus and gave KIrtimalinI to
him in an auspicious Muhurta.
65. After the marriage the prince sat on the golden throne and
shone like Moon in the company of Rohinl.
66. The Nisadha king invited his father Vajrabahu. When he en
tered the city, he received and honoured him along with his ministers.
67. There he saw Bhadrayus, the destroyer of enemies, duly mar
ried. When he fell down at his feet, he embraced him lovingly.
68-69. “This hero has granted me my life. He is the destroyer of my
enemies. Still this hero of immense valour remains unknown to me in
regard to his parentage. О King CandraAgada, your son-in-law is extra
ordinarily powerful. I wish to know the truth about his family and
nativity.”
70. On being requested thus by the king of Da£arna, the overlord
of Nisadha took him to a lonely place and laughingly told him:
71-77. “O king, this is your own son who had been ailing much in
infancy. He was abandoned by you in the forest along with his sickly
mother. Wandering in the forest along with her son, the woman fortu
nately reached a VaiSya’s abode and was protected by him since then.
Then your son afflicted with too many ailments died. The dead boy was
resuscitated by a certain eminent Yogin.
By the supernatural power of that Yogin, Rsabha by name, the mother
and the son attained a form similar to that of gods.
By means of the sword and conchshell capable of killing enemies,
both given by that Yogin, he vanquished his enemies in the battle. He
himself was protected by £ivakavaca.
He has the strength of twelve thousand elephants. He is a past-
mater in all branches of learning and he has now become my son-in-
law. Please take him and his pious mother to your city. You will attain
excellent welfare.”
78. After narrating all these things, CandraAgada brought Vajrabahu*s
eldest queen well-decorated in ornaments from the inner apartments.
79. After hearing everything and seeing directly, the king became
ashamed and despised his own action done out of foolishness.
80. -He derived excess of pleasure on seeing them thus. With hairs
344 Skanda Purdna9
standing on end he embraced both of them.

81-82. He was duly honoured and congratulated by the Nisadha king
who gave him a grand dinner along with his ministers. Taking thb
eldest crowned queen, the son and the daughter-in-law, Vajrabahu went
to his city with all his retinue.
83. Bhadrayus reached his father’s palace with great excitement.
He delighted all the citizens.
84. In due course the father passed away. The youthful Bhadrayus
of wonderful valour ruled the entire earth.
85. He released Hemaratha, the king of Magadha, from imprison
ment. In the presence of Brahmana-sages, the two pledged for a long
standing friendship.
86. In his previous birth the prince had honoured the Sivayogin,
well-known in all the three worlds. Hence he could surmount many
unbearable miseries. Ultimately he got the kingdom and enjoyed plea
sures along with the daughter of Candraftgada.
CHAPTER FOURTEEN
* __
Bhadrayus Gets Siva's Favour
Suta said:
1. After ascending the throne, the heroic king Bhadrayus once
entered a beautiful forest along with his wife.
2-5. During the charming spring season, he sported with his wife
in that forest where A£oka trees had put forth full-blown flowers and
fresh tender sprouts; where in hedges jasmine flowers had blossomed
and bees were humming and hovering; where lovers indulged in great
festivities as the fragrance of fresh Kesara (saffron) flowers (as if)
captured them; where A£oka and Tamala trees had thickly grown in
clusters together with buds recently sprouted; where there were many
pavilions of spring creepers stooping down due to the weight of flow
ers; that was rendered beautiful by mango trees with lustrous sprouts
and flowers; where male cuckoos continued to coo, fluttering about in
the Punnaga groves.
6. Not far (from him), the excellent king saw a Brahmana couple
shouting and running about, chased by a tiger.
7-8. “О great king, save us, save us, О king, О ocean of mercy.
This tiger is rushing with great speed to devour us. О king, protect us,
ni.iii. 14.9-26 345
lest this tiger huge like a mountain, terrifying all living beings, should
gobble us.”
9. On hearing this lamentation, the king took up his bow, but the
tiger intercepted them and seized that woman.
10-12. The woman was shouting, “Oh my lord, Oh my beloved lord!
Alas! $ambhu, the lord of the universe!” Even as she was lamenting
thus, the terrible tiger seized her. With sharp arrows the king hit the
tiger, but it did not flinch with pain like a big mountain with showers
of rain. Unafflicted by the king's missiles, that mighty tiger grasped
the woman forcibly and fled away.
13-21. On seeing his wife carried away by the tiger the Brahmana
became excessively grief-stricken. He lamented. “Oh my beloved girl!
Oh my chaste wife! How could you go to the other world leaving me
alone? How can I have any desire to live after abandoning the wife
more beloved than the vital breaths? Oh king, where are your great
missiles? Where is your oft-praised great bow? Where is your strength
supposed to be more than that of twelve thousand elephants? Of what
use is your conch? Your sword? Of what avail is your erudition in
Mantras and miraculous weapons? Of what avail is your effort? Of
what avail is your superior power and influence?
All those things, whatever else you possessed, have become futile
because you were incapable of preventing the wild animal of the for
est. The greatest duty of a Ksatriya is that of protecting (others) from
injury. Hence your hereditary duty having perished, what can be the use
of your continuing to live? Kings of duty-consciousness carry out the
protection of the distressed who seek refuge in them, by offering their
riches and even vital breaths. Those devoid of the same are compa
rable to the dead ones.
Mendicancy is better than householdership in the case of rich men,
if they are not inclined to make gifts to others. Death is better than
life to those incapable of protecting the distressed. A king should better
swallow poison or enter fire, if he becomes incapable of protecting
miserable, helpless persons who seek refuge in him.”
22. On hearing his lamentation and blunt rebuke of his prowess,
the king thought thus himself feeling sorry for the whole event.
23-26. ‘Alas! My manliness has been lost today, because the fate
is against me. My reputation is gone. I have incurred sin of great mag
nitude. Unlucky and worried I am with my action demanded by the
occasion having gone away. Indeed my riches, kingdom and longevity
will dwindle. The riches, enjoyments, progeny, wives and assets of
346 Skanda Purana
unmanly ones appear and disappear in a moment due to fate. So, even
risking my dear life, I shall make this grief-stricken Brahmana who
is deprived of his wife, rid of his grief.*
27. Coming to this decision mentally, the excellent king Bhadrayus
fell down at his feet and spoke consolingly:
28-29. “Take pity on me, О Brahmana, on a base Ksatriya deprived
of his energy and prowess. О highly intelligent one, leave off your
grief. I shall give you the object of your desire. This kingdom, this
queen and this body of mine—all these are for you. Tell me what you
desire.
The Brahmana said:
30-31. Of what use is a mirror unto one who is blind? Of what use
is a house unto one who sustains himself by begging? Of what use is
a book unto one who is a fool? Of what use is money unto one who
has no wife? My wife has gone away. I have not enjoyed sensual pleasures
sufficiently. Hence give me this crowned queen of yours for my plea
sure.
The king said:
32-34. О Brahmana, is this a virtuous act on your part? Is this the
command of the elders? Having sex with other men’s wives is unheavenly
(leading to hell) and ignominous.
There are the donors of wealth, kingdom, horses and elephants.
Somewhere the donor of one's own body can be found, but never the
donor of one’s own wife.
The sin incurred by one through the enjoyment of other men's wives
cannot be washed off even by hundreds of expiatory rites.
The Brahmana said:
35-36a. I can destroy by means of my power of penance even the
terrible sin of a Brahmana’s slaughter and imbibing liquor. Why not
then that of defiling other men's wives? Hence give me this wife of
yours; otherwise you are sure to go to hell due to your inability to
protect persons distressed due to fear.
36b-37. The king became afraid at these words of the Br&hmana. He
then thought thus, ‘Being unable to protect is greater sin. Far better
than that is the gift of the wife. Hence 1 shall make a gift of my wife
to the excellent Brahmana and become freed from sins. Immediately
ni.iii. 14.38-49 347
I shall jump into the fire, so that my reputation may stay long.*
38-40. Having resolved thus he kindled a great fire. Inviting the
Brahmana, he made a gift of his wife to him along with water offer
ings. He took his bath and became physically pure. After bowing down
to all the gods, he went round the fire twice and meditated on Siva
with great concentration. As this devotee whose mind was devoutly
attached to his feet was about to fall into the fire, Siva, the Lord of
the universe, manifested himself before him.
41-43. The king saw in front of him, Lord Siva seated on his bull,
the lord who had three eyes and five faces; he held the Pinaka bow and
had the moon’s digit for an ornament on the head. The tawny matted
hairs were hanging loose. He was standing in the middle, dazzling with
the splendour of ten million suns. He was as pure and white as a lotus
stalk. He had hide of elephant as his garment. His head was washed
by the waves of Ganga. He shone with serpent kings for these orna
ments: necklaces, bracelets, rings, crown, armlets and ear-rings. He
showed in his hands a trident, skull-headed baton, axe, shield, deer,
gestures of freedom from fear and granting of the boon and the Pinaka
bow. The Blue-throated Lord appeared before him.
44. Soon divine showers of flowers fell from the sky. Divine mu
sical instruments were sounded. Devas sang and danced.
45. Narada and other sages as well as Sanaka and other celestial
sages came there; so also did Indra and other Guardians of the Quarters
as well as the pure Brahmana-sages.
46. Seated in their midst along with Uma, Mahadeva showered
the essence of his compassion on the king who remained bowing down
with devotion.
47. The king began to eulogize with palms joined in reverence;
his mind became (as if) expanded due to the delight of seeing him.
Tears of joy drenched his limbs. Hairs stood on end and the words were
choked in his throat (with emotion). Thus he eulogized:
The king said:

48. I bow down to the immutable lord who has no lord above him;
I bow down to the chief and great one with unmanifest good qualities, to
him who has no other cause but is the cause of all causes. I salute the
great Siva, the quiescent one, the embodiment of knowledge and bliss.
49. You are the witness unto the universe, the creator of this world.
Your splendour is rooted therein and you abide in the heart. Hence
persons knowing the proper procedure seek you by means of diverse
348 Skanda Purana
Yogic practices involving restraint of the mind and its activities.

50. You are one to those who conceive you as one and single; you
are multiformed to those who think of you that way. Your region shrinks
from the path of the mind since it is beyond the ken of sense-organs;
it is the witness and it shows the flurries of rising and setting.
51. How can my words solely depending on Gunas and merged in
Prakrti, be adequate to eulogize you who are difficult to be attained
by speech and intellect, as you are the embodiment of the supreme
soul free from delusion?
52. Still those words may support my devotion. Afflicted with the
excessively terrible forest-fire of worldly existence, I always resort to
thy lotus-like feet capable of destroying the distress of those who bow
down. 1 bow down for the purpose of quelling the fear of repeated
births.
53. Obeisance to you, to the lord of Devas. Bow to &ambhu, the
great lord. Obeisance to the lord in the form of the Trinity, the cause
of creation, sustenance and dissolution.
54. Obeisance to the primordial form of the universe, to the first
witness unto the universe. Hail to the principle of the nature of pure
existence, to the one who is knowledge and bliss through and
through!
55. Obeisance to the lord immanent in all the individual bodies
for his abode. Obeisance to the power of soul distinct from the body.
Obeisance to you, incapable and the apparently capable of huge size.
56. Obeisance to you free from illusory existence; to the perma
nent one, to the internal soul, embodiment of truth and knowledge, to
the pure one, to the distant one, to the one devoid of Karmas in their
entirety.
57. Hail to the lord to be known (only) through the Vedantas, to
one abiding at root (source) of the Vedas; obeisance to one whose
activities are in secluded spots (i.e. incomprehensible); obeisance to
the lord from whom the Gunas recede.
58. Obeisance to the lord of benevolent prowess; to the lord be
stowing benevolent fruits and benefits; obeisance to the infinite one,
to the great one, to the quiescent one in the form of Siva.
59. Obeisance to Aghora, to the terrible one, to the destroyer of
terrible clusters of sins. Obeisance to the great Bharga, the destroyer
of the seeds of worldly existence. Obeisance to the one who has de-
stroyed delusion, to the one who has all the Gunas of the Atman fully
manifest.
Шли. 14.60-70 349
60. Save me, О lord of the worlds. Protect me, О Sankara, the
eternal one. Save me, О Rudra, О Viriipaksa. Save me, О Mrtyunjaya
(‘the vanquisher of Death’), О immutable one.
61. О Sambhu having the moon for your crest-jewel, О lord of
GaurT of quiescent form, with the Sun, the Moon and fire constituting
the three eyes! О Garigadhara, О destroyer of the demon Andhaka, О
lord of meritorious fame, О lord of goblins, О mountain-dweller, per
petual obeisance to you!
Siita said:
62. On being eulogized thus by the king, Lord Mahe£vara in the
company of Parvatl became pleased. The storehouse of mercy then
said:
Is vara said:
63-66. О king, I am satisfied with your devotion and the meritorious
eulogy. With the mind not straying elsewhere, you have always wor
shipped me. It was to test your devotion that I assumed the form of the
Brahmana and came near you. The woman apparently seized by the
tiger is this goddess, the daughter of the Lord of Mountains (Himalaya).
The tiger is only a creation of Maya and hence it could not be wounded
by your arrows. Desirous of seeing the depth of your courage, I re
quested for your wife. I am delighted with the devotion of this KirtimalinI
as well as that of yours. О bestower of honour, I shall gladly grant you
any boon. Seek even if it is inaccessible.
The king said:

67. This itself is a great boon that you, the greatest lord, have
come within the range of my vision despite the fact that I have been
surrounded by the distress of worldly existence.
68-69. You are the leader among the bestowers of boons, О lord. I
do not want any other boon except this: Make all these—this queen and
I, my mother and father, the VaiSya Padmakara and his son Sunaya—
your perpetual attendants.
Suta said:
70. ^Thereafter Queen KirtimalinI of great fortune bowed down
devoutly and propitiated Giri£a. She requested for this excellent boon.
350 Skanda Purana 9
The queen said:

71. I request that my father Candrangada and my mother SImantini,
О great lord, always reside near you.
72. The lord of Gauri, fond of his devotees, said, “Let it be so.*'
After gladly granting them the boon as they desired, he vanished in a
moment.
73. The king too, after getting the favour of the Trident-bearing
Lord along with the Suras enjoyed all covetable worldly pleasures in
the company of KIrtimalinl.
74. After ruling the kingdom for ten thousand years without any
hindrance to the increase of his prowess, he entrusted the kingdom to
his sons and attained the greatest region of &ambhu.
75. The eminent king Candrangada and the queen SImantini de
voutly worshipped Giri£a and went to the region of &aiiibhu.
76. This narration of the good qualities of £ambhu is holy and
destructive of sins. It is a great secret and highly wonderful. He who
narrates this to learned men and reads himself with mental and physi
cal purity shall get all the requisites for enjoyment and in the end he
will go to $iva.
CHAPTER FIFTEEN
Efficacy of the Holy Ash
Suta said:
1. The majestic power of Rsabha, the £ivayogin, has been de
scribed. Now I shall narrate the supernatural power of another Sivayogin.
2. lam describing briefly the greatness of the holy ash too, on
hearing which sinful people will become contented.
3. There was a Sivayogin named Vamadeva.1He had performed
great austerities. He was free from the mutually opposing pairs (like
pleasure-pain). He was free from the adverse effects of the Gunas. He
was quiescent, free from contaminating contacts and impartial (in viewing
things and persons).
4. He took delight in his own soul. He had subdued anger. He
1. This Vamadeva is different from the Vedic seer and the one mentioned in
Mbh, Vana 43-48.
HLiii. 15.5-17 351
was devoid of wives and household. His movements used to be unpre

meditated. He used to observe silence. He was contented. He had no
possessions of his own.
5. He used to apply ash all over his body. He was adorned with
matted hair. He wore bark garments or deerskin. He used to accept
only alms.
6. Once, while he was moving about in the world out of the
desire of blessing all people, he entered by chance a very terrible
forest named Krauncaranya.
7. In that forest devoid of human beings, there was a certain
awful and terrifying Brahmaraksasa who was perpetually distressed
with hunger and thirst.
8. On seeing that auspicious-souled Yogin entering, the Brahma
raksasa who was overwhelmed with hunger, rushed at him in order to
eat him.
9. The eminent Yogin did not move even after seeing him ter
rifyingly rushing towards himself with his open mouth, terrible, curved
fangs and an unwieldy huge body.
10. That terrible forest-dweller rushing on towards the unruffled
&ivayogin seized and squeezed him with his arms.
11. The moment he touched his limbs, all his sins were destroyed.
The terrible Brahmaraksasa recollected something and became dis
tressed.
12-14. Just as by touching Cintamani an iron piece transforms itself
into gold, just as by entering the river Jariibu even clay becomes gold,
just as by approaching the Manasa lake crows become swans, just as
by drinking once the divine elixir a man attains godhood, so also by
their vision, personal touch etc., noble souls suddenly sanctify sinful
persons. Hence the contact with the good is very difficult to attain.
15. The forest-roaming terrific being who was previously distressed
with hunger and thirst, suddenly became contented and full of bliss.
16. When a small particle of the holy white ash sticking to his
(sage’s) body touched him, the thick mass of his sins and Tamasic
(cruel) traits of character got annihilated. The Brahmaraksasa of ter
rible misdeeds was reminded of his previous birth. Thereupon he fell
down at the lotus-like feet (of the Yogin) and spoke:
The Raksasa said:

17. ■-O great Yogin, be pleased with me; be pleased, О storehouse
of mercy; be pleased, О ocean of the nectar of bliss, with those who
352 Skanda Puranam
are distressed with worldly existence.

18. Where am I, the terrible one of a sinful mind striking terror
into all living beings? Where is the vision of yours, the noble-souled,
merciful sage of great magnificence and brilliance?
19. Lift, lift me, for 1 have fallen into the sea of misery. Merely
by your presence at hand great bliss is increasing further.
Vamadeva asked:
20. Who are you, a forest-roaming terrible Raksasa? Why are you
staying here? How did you get into such a painful and excessively
terrible plight?
The Raksasa replied:

21. I am now a Raksasa but in my twenty-fifth previous birth, I
was the ruler of the Yavana country (? Greek). I was called Durjaya,
the heroic one.
22. 1 was vicious-souled and highly sinful. I was arrogant and self-
willed, a man of wicked conduct out to punish everyone, a fierce, ruth
less, mischievous person.
23. In my youth I was excessively lecherous, without any control
over my passions, though I had many wives. Further, I was guilty of
another heinous, sinful act.
24. Everyday I wanted to enjoy a fresh woman. At my bidding, my
servants brought women from all countries.
25. Everyday I used to enjoy a woman and throw her into the inner
apartment, ready to catch hold of another woman for the morrow.
26. In this way, women were brought from my own and foreign
countries, from all excellent countries, villages, cities and colonies
and were enjoyed day-by-day. A woman once enjoyed was never en
joyed again.
27. The women enjoyed by me were not enjoyed by others at all.
Kept within the four walls of the inner apartment, they used to bewail
day and night.
28. When women of Brahmana, Ksatriya, VaiSya and $udra castes
were carried away by me, Brahmanas residing in my kingdom ran
away along with their wives.
29. Women having husbands alive, virgins, widows, nay women in
their menses too, were brought and enjoyed by me, a damned lustful
soul.
HLiii. 15.30-44 353
30-32. Three hundred Brahmana women, four hundred women from

royal families, six hundred Vaigya women and a thousand $iidra maid
ens, a hundred Candala women, a thousand Pulinda (hill tribes) girls,
five hundred Sailusls (actresses), four hundred Rajakls (washerwomen)
and innumerable, prominent harlots were enjoyed by me in the course
of my wicked life. Still my lust was not satisfied fully.
33. Even in the prime of my youth, great ailments such as pulmo
nary consumption etc. entered me (my body) bent upon enjoying evil
worldly pleasures, haughty and addicted to imbibing liquor.
34. Having fallen a prey to foul diseases, harassed by enemies,
devoid of sons and forsaken by the servants and the ministers, I died
as a result of my (evil) Karmas.
35. It is definite that if a man goes astray from the path of virtue,
his span of life gets reduced, ignominy is enhanced, fortune dwindles
into nothing and he undergoes a very wretched life. All the ancestral
Manes certainly suffer a downfall from heaven.
36. Then I was taken to the abode of the god of Death by the
servants of Yama. Then I was hurled into a deep pit in a terrible hell.
37. There in that terrible hell I remained for thirty thousand years
drinking semen and tortured by the servants of Yama.
38. Then as a result of my remaining sins I was born as a PiSaca
with a thousand penises in a desolate forest. I was perpetually agitated
by hunger and thirst.
39. After being born as Pisaca I spent a hundred divine autumns.
In my second birth I became a tiger terrifying to living beings.
40. In the third birth I became a python, and a wolf in the fourth
birth. In the fifth birth I became a pig in the rubbish heap of faecal
matter, and a chameleon in the sixth birth.
41. In the seventh birth I became a dog and in the eighth one a
jackal. In the ninth a terrible Gavaya (blue ox) and in the tenth I
became a deer.
42. A monkey in the eleventh, I was born as a vulture in the
twelfth birth. I was born a mongoose in the thirteenth birth, and a crow
in the fourteenth.
43. (I became) a bear in the fifteenth, a jungle cock in the six
teenth. I was born as a donkey in the seventeenth, and a cat in the
eighteenth birth.
44. A frog in the nineteenth, and a tortoise in the twentieth birth.
A fish ialhe twenty-first birth I became, and a mouse in the twenty-
second birth.
354 Skanda Purana
45. I was born as an owl in the twenty-third, and a wild elephant

in the twenty-fourth (birth). In this my twenty-fifth birth I have now
become a Brahmaraksasa.
46. Having nothing to eat I have become oppressed with hunger
and I stay in this great forest. Now on seeing you come, I became eager
to devour you, but at the mere contact with your body, I have remem
bered my previous births.
47. Now in your vicinity, I remember all the thousands of births
gone before. I have become extremely disgusted but my heart is de
lighted.
48. How was such a power acquired by you, О highly intelligent
one? By means of a severe penance or by frequenting holy places?
49. Is it by means of Yogic practice or is it due to the power of
the Devas or by means of Mantras possessing infinite power. О holy
sire, tell me the fact. I seek refuge in you.
Vamadeva said:
50. This is the great power of the holy ash smeared on my body.
Due to the contact with it your mind has become excellent, although
your behaviour (so far) was Tamasic.
51. Excepting the great Lord who else can know the efficacy of
the ash? Just as the greatness of £ambhu is inscrutable, so also is that
of the ash.
52. Once there was a Brahmana in the Dravida land, devoid of all
• 9 *
piety like you. He was foolish and deluded. He was reduced to ûdrahood
due to his vile deeds.
53. He used to practise thieving. He was devoid of good holy
rites. He became enamoured of a 5iidra woman and became her par
amour but at night he was killed by the $udra (husband).
54. Casually a dog with Bhasma clinging to its legs, walked over
the dead body of that Brahmana that had been thrown out of the village.
55. Though he had fallen into a terrible hell, Siva’s servants at
tacked Yama’s servants and took him away in an aerial chariot.
56. Approaching Siva’s messengers Yama asked, “Why do you
wish to take this man, a great sinner?”
57-58. Those messengers of Siva then replied: “See the dead body.
The chest, the forehead and the armpit have been marked with the
excellent Bhasma. Hence, at the bidding of Siva, we have come to take
him away. You cannot prevent us. Do not have any doubt in this re
gard.”
Шли. 15.59-70 355
59. After saying this to Yama, even as all the worlds were watch
ing, the messengers of £ambhu took the Brahmana to the world free
from all ailments.
60. Hence this Bhasma, an ornament unto £ambhu, the perfect
destroyer of all sins in a trice, is always being applied by me.
61. On hearing the greatness of Bhasma thus, the Brahmaraksasa

became more eager to know the greatness with further details and he
spoke thus:
62. “ Well said, well said, О great Yogin. I am blessed by seeing
you. О pious-souled one, release me from this terrible evil birth.
63. It seems that there remains a little merit earned by me for
merly. Hence, О excellent Brahmana, with your favour I have become
free.
64. In a certain birth as a king, a plot of land full of groves of
plants was given to a devotee of Siva by me, giving him thereby a
means of sustenance.
65. The same thing was mentioned by Yama too: ‘In your twenty-
fifth birth, due to the contact with a certain Yogin, you will be re
leased from the worldly existence.*
66. That merit has borne fruit today, which was acquired in pre
vious births, albeit very little. Hence I was brought into touch with you
in this desolate forest.
67. So kindly give me the Bhasma along with its Mantras. О ocean
of mercy, lift me up though I had committed terrible sins and am
undergoing worldly births and deaths of evil nature.
68. How is the Bhasma to be smeared? What is the requisite Mantra?
What is the auspicious procedure? What is the proper time? Which
place is proper? О preceptor, tell me everything.
69. Noble souls like you are always engaged in what is beneficial
to the worlds. They do not wish for their own benefit. They are of the
nature and quality of the divine wish-yielding Kalpa trees.’*
Suta said:
70. On being requested thus by that terrible being roaming in the
forest, the eminent Yogin, the knower of the truth, explained to him
further the greatness of Bhasma.
356 Skanda Purana *
CHAPTER SIXTEEN
Efficacy of the Holy Ash (Continued)

Suta said:
1. О ye excellent sages, listen to the speech of Vamadeva.
Vamadeva said:
2-11 Once, out of his own free will, Parame$vara, the lord of spirits
and goblins, Kalagnirudra, the lord honoured by the entire universe,
reached the top of Mandara mountain. It (the mountain) was full of
multicoloured minerals, different species of animals and was densely
covered with various trees and creepers.
Hundreds and millions of Rudras assembled all round and the Three
eyed Lord of Devas was seated in their middle.
Purandara, the excellent one among Suras, came there along with
Devas. So also did Agni, Varuna, Vayu and Yama, the son of Vivasvan,
Citrasena and other Gandharvas, sky-walkers, serpents and others,
Vidyadharas, Kimpurusas, Siddhas, Sadhyas, Guhyakas. So did Vasistha
and other Brahmana-sages, Narad a and other celestial sages, noble-
souled Pitrs, Prajapatis including Daksa. (So did) Urva€I and the other
celestial damsels, Candika and other mothers, Adityas, Vasus, Dasras
(ASvins), the highly powerful Vigvedevas, the other lords of spirits
capable of annihilating the worlds, Mahakala, Nandin, §ankha and Palaka,
VIrabhadra of great refulgence, &ankukarna the mighty, the unassailable
Ghantakarna, Manibhadra, Vrkodara, Kundodara, the powerful Kumbhodara,
Mandodara, Karnadhara, Ketu and Bhrngiriti (came there).
12. The other huge-bodied lords of goblins of great energy came
there. Some were black in colour, some white, some had the lustre of
frogs.
13. Some were green, some gray, some smoke-coloured, some
variegated, some yellow and some red. There were spirits of different
colours with wonderful limbs, sporting in diverse ways and highly arrogant.
14. Different kinds of weapons were raised by them with their
hands. They had many kinds of vehicles and ornaments. Some were
tiger-faced, some hog-faced and some deer-faced.
15. Some had the faces similar to those of crocodiles; others were
dog-faced; some others had the faces of jackals and yet others had their
faces resembling those of camels.
IILiii. 16.16-28 357
16. Some had the faces of $arabhas (fabulous animals of this name)
and some, the faces of Bherundas (awful species of birds). There were
many who had faces like those of lions, camels and cranes. Some were
single-faced, some double-faced, some triple-faced and some had no
face (at all).
17. Some were single-handed, triple-handed, penta-handed and some
with no hands. There were spirits without feet, many-footed ones, many
eared ones and single-eared ones.
18. Some were single-eyed, some four-eyed, some tall ones, and
some dwarfish ones—all these assembled all round the Lord and at
tended upon the Lord of Goblins.
19. Then the pious-souled, highly resplendent Sanatkumara, the
highly intelligent and the most excellent one among the sages, came
there to see the Lord of the universe.
20-27. The Lord of Devas, the controller of the universe, had the
lustre of ten million suns. His voice was as loud as that of the seven
oceans agitated at the time of the great deluge. His majestic lustre
was like that of the fire at the time of the ultimate annihilation. He
was (as if) adorned with a mass of matted hairs. The eye in the fore
head had never lost its refulgence. The brightness of the face was
slightly bedimmed by the flames (from the eyes). The Lord shone with
the crescent-moon that was his brilliant crest-jewel. He was wearing
two ear-rings, the left one constituted by Taksaka and the right one by
Vasuki. His great chin had a blue jewel. His neck was blue. The Lord
of mighty arms shone with the serpents for the necklace. His bracelets,
armlets and rings were all shining serpent kings. His girdle was illu
minated with thousands of gems held together by an unending number
of strings. The Lord was clad in tiger-hide and bedecked in mirror-like
bells. The serpents Karkotaka, Mahapadma, Dhrtarastra and Dhanahjaya
constituted his anklets producing jingling sound reverberating in his
lotus-like feet. He held a spear, an iron club, a skull-headed club, a
javelin, an axe and the bow (Pinaka in his hands). He was unassailable.
He could not be pointed out. His form was beyond the ken of imagi
nation. As the Lord seated himself in the gemset throne, the great sage
bowed down to him.
28. The innermost soul of the sage was refreshed and was as if
breathing heavily with the weight of devotion. With palms joined in
reverence and the shoulders bowing down in humility, he eulogized the
Lord witlrwords as venerable as those of the Vedas and enquired about
the virtuous acts that bestow all auspiciousness.
358 Skanda Purana *
29. Lord Rudra explained all those points of virtuous practices

that the sage asked him about. Further, the sage asked:
Sanatkumara said:
30. О holy Lord, all those virtuous practices that bring about sal
vation have been heard through your oral explanation. Through them
men get relieved of all their sins and they will cross the ocean of
worldly existence.
31. О Lord, now kindly tell any other virtuous practice necessi
tating very little effort but yielding a great benefit, to me. It must be
a quick bestower of liberation on human beings.
32. Thousands of the virtuous and pious ritualistic practices as
laid down in the scriptural texts involve a great deal of repeated per
formance. Even if scrupulously attended to, they may or may not ac
cord final emancipation at the proper time.
33. Hence, with your favour, О great Lord, I wish to learn that
Dharma which shall be the means of worldly pleasures as well as
salvation and so beneficial to the world, though it may be a great
secret.
Sri Rudra said :
34. The application of Tripundra (three parallel lines marked with
holy ash) is the most excellent of all pious practices unto all living
beings. It is enjoined by the Vedas.
Sanatkumara said:
35. О Lord, О ruler of the worlds, be pleased to explain the pro
cedure of the application of Tripundra. О great Lord, I wish to know
it with all basic principles with your favour.
36. How many places? What is the material? What is its power?
Who is the deity? What is the proof? Who is the (actual) practitioner?
What are the Mantras? What is their benefit?
37. О Lord of the worlds, with a desire for blessing the world,
explain everything entirely regarding the characteristics of the appli
cation of Tripundra.
Sri Rudra said:1
38. The Bhasma is called Agneya (‘resulting from fire’) since it
1. VV 38-71 explain the procedure of applying Bhasma to mark Tripundra and
its efficacy and the fruit accruing from it.
Шли. 16.39-51 359
is (got from) burnt cowdung. That is the material, О great sage.

39. The Bhasma is to be taken up uttering the five Brahma-based
Mantras “ sadyojata" etc. and then it should be consecrated with the
Mantras beginning with “ agni” etc.
40. It should be rubbed in and stroked uttering the Mantra “ ma
nastoke” etc. and the head should be smeared. The Bhasma (mixed)
with water and charged with the Mantras should be applied to the
forehead, the two arms and the shoulder uttering the Mantras *1tryambakam
yajamahe'\ “triyayusam" etc.
41. О eminent sage, on these places (i.e. parts of the body) three
(parallel) lines are marked, beginning with the middle of the brows and
ending with the extremities of the brows.
42. Two lines are to be drawn with the middle finger and the ring
finger (from left end to the right end). In between those lines a line
is to be drawn in the opposite direction (i.e. from right end to the left
end) with the thumb. This is called Tripundra Rekha.
43-44. For each of these three lines, there are nine deities. The
deities of the first line are: (1) the letter “A”, (2) Garhaptya fire, (3)
Rg Veda, (4) Bhurloka (Earth), (5) Rajas Guna, (6) Atman, (7) Kriya
Sakti (the power to do), (8) The morning ablution and (9) Mahadeva.
45-46a. The deities of the second line are: (1) the letter (2)
Daksinagni, (3) Firmament, (4) Sattva Guna, (5) Yajurveda, (6) midday
ablution, (7) Icchagakti (will power), (8) the immanent soul and (9)
Mahegvara.
46b-47. The deities of the third line are: (1) The letter “AT, (2)
Ahavanlya fire, (3) Supreme Soul, (4) Tamas Guna, (5) the heaven, (6)
Jnana Sakti (the power of Knowledge), (7) Samaveda, (8) the third
ablution and (9) Siva.
48-50. A wise devotee should apply Tripundra always after bowing
down to these deities. This Mahe€vara vow is glorified in all the Vedas.
It should be resorted to (observed) by men desirous of salvation. He
who practices Tripundra by (applying) Bhasma as per prescribed pro
cedure will not have birth again. Whether a celibate student, a house
holder, a forest-dweller or a recluse, he who applies Tripundra in ac
cordance with the injunctions becomes released from masses of major
and major sins.
51. There is no doubt about this that he will be absolved of other
sins too, such as slaughter of K§atriyas, Vaiiyas, £iidras, women and
cows; similarly he is released from the sins of killing a warrior and
the slaughter of a horse.
52. Even if one applies the Tripundra on the forehead without

understanding its great efficacy or without reciting the Mantras, he
gets relieved of all sins.
53-60a. There are different kinds of sins such as misappropriation
of another man's wealth, defiling of another man's wife, censuring
others, unauthorized occupation of another man's field, harassment of
others, destruction of gardens and vegetation, arson, uttering lies, slan
dering, harshness, selling Vedas (for profit), perjury, breaking of vows
and observances, deceit, serving mean fellows, acceptance of gifts from
mean fellows, of cows, plots of lands, gold, buffaloes, gingelly seeds,
shawls and blankets, clothes, cooked food grain, water etc., intimate
physical (i.e. sexual) contact with slave girls, harlots, lecherous per
sons, Sudra women, actresses, women in their menses, virgins and
widows, sale of flesh, skins and hides, salt, juices (beverages) etc.—
all these and numerous similar sins perish immediately by applying
the Tripundra.
Misappropriation of Siva's assets, censure of Siva and rebuking of
Siva's devotees cannot be wiped off by means of expiatory rites.
He who wears Rudraksa (in any form) on his body and Tripundra on
the forehead is worthy of adoration even if he be a Candala. He shall
be the most excellent one among all castes.
60b-63. He who applies Tripundra on the forehead (has the merit of)
bathing in every holy river or lake in this world such as the rivers
Ganga etc.
He who applies Tripundra on the forhead has the merit of one by
whom seventy million great Mantras beginning with the five-syllabled
one and crores of Siva Mantras causing salvation have been recited.
He who applies Tripundraka redeems a thousand predecessors and
a thousand yet to be born in his family.
64. In this world, he will enjoy all pleasures, a long life and free
dom from illness and at the close of his life he will die peacefully.
65-69. He will then attain a splendid divine body possessing the
eight valuable AiSvaryas (such as Anima etc.), will ride in a divine
aerial chariot. He will be served by hundreds of celestial damsels. He
will enjoy pleasures in different worlds in turns, in the regions of
Vidyadharas, Siddhas, powerful and energetic Gandharvas, and the worlds
of Indra and other Guardians of the world. He will enjoy in the cities
of Prajapatis and finally reach Brahma's region where he rejoices for
a hundred Kalpas. He will then sport about in the region of Vi$nu for
the duration of the life of three hundred Brahmas. Thereafter he attains
II .iii. 16.70-80 361
diva’s world and enjoys himself there for endless years. He gets merged
into Siva. He is not bom again.
70. After pondering over the essence of all the Upanisads repeat
edly, this is the conclusion arrived at that Tripundraka is for the great
est of welfare.
71. This greatness of Tripundra has been briefly spoken by me. It
is a great secret. It should be concealed from all living beings.
72. After saying this, holy Lord Rudra vanished there itself. Sage
Sanatkumara too went to the region of Brahma.
73. Your intellect has become free from impurities due to contact
with Bhasma. You also do apply the meritorious Tripundraka.
Suta said:
74. After saying this, Vamadeva, the Sivayogin of great penance
consecrated some Bhasma and gave it to the terrible Brahmaraksasa.
75. With that he applied a parallel Tripundraka on his forehead.
Due to its majestic influence he immediately cast off the state of
Brahmaraksasa.
76. He shone with a brilliance like that of the Sun adorned by a
halo of excessive refulgence. His form and features were divine. He
shone remarkably with divine garlands and clothes.
77. Devoutly he circumambulated his preceptor, the Sivayogin.
Seated in a divine aerial chariot he went to the meritorious worlds.
78. After granting him the greatest goal, Vamadeva, the great
Yogin wandered about in the world with his form concealed like Siva
himself.
79. One who hears the greatness of Bhasma in the form of Tripundra
or narrates it or recites it, attains the great goal.
80. He who narrates the glory of Siva, attains release from worldly
existence; he who bows down to the lotus-like feet of l£a worthy of
being meditated upon by Sivayogins and he who applies the Tripundra
shining with devotion to Siva on the forehead, does not take up resi
dence in the womb of any mother (i.e. attains Mok$a).
362 Skanda Purana
CHAPTER SEVENTEEN
Efficacy of the Holy Ash (Concluded)
The sages said:

1-2. Indeed a speedy achievement of (spiritual) power is possible
to men properly instructed by preceptors who are conversant with the
principles of the Vedas and Vedangas and who are expounders of Brah
man. But what type of achievement of power is possible to men who
are instructed by preceptors more or less similar to the other men but
great experts in ethics?
Suta said:
3. Faith alone is highly beneficial in the case of all pious acts.
It is only through faith that the achievement of power is possible by
men in both the worlds.
4. If one worships with faith, even a stone yields good results.
Even a fool adored devoutly becomes a preceptor bestowing great power.
5. A Mantra recited with faith may yield good results even if it
be meaningless and absurd. A Deva faithfully adored, yields fruits even
to a mean one.
6. If performed without faith, a worship, monetary gift, sacrifice,
penance, vow, everything becomes futile like the (sprouting of) flower
in a barren tree.
7. A man dogged by suspicions everywhere, a man devoid of
faith, a man excessively unsteady, fails to attain the highest good. He
is never released from worldly existence.
8. The result (of an action) conforms to one’s own attitude to
wards Mantras, holy spots, Brahmanas, Devas, astrologers, medicines
and preceptor.
9. Therefore the universe is dominated by feelings or attitudes;
merit and sin follow one’s feelings. One devoid of feeling will never
incur sin or merit.
10. In this connection a wonderful narrative is presented, whereby
want of faith in all men is removed immediately.
11. The king of Pancala had a son well-known as Siihhaketu. He
was endowed with all good qualities and he was always interested in
the duties and obligations of a Ksatriya.
12. Once that mighty prince went to a forest containing many
m .iii. 17.13-27 363
animals for the purpose of hunting . He had been accompanied by some

servants too.
13. In the course of hunting his servant, a certain Sahara hap
pened to see a dilapidated temple in ruins.
14. There he saw a fine, small, subtle &ivalinga fallen on the
rough ground with the pedestal broken. The Linga appeared to be the
embodiment of his luck.
15. Urged by his previous Karmas, he quickly collected it and
showed it to the intelligent prince.
16-17. “O my lord, see this charming Linga found by me here. I shall
worship it with respect in a manner befitting my financial capacity.
Tell me the procedure for its worship, as Lord Mahe£vara becomes
(equally) pleased when adored by persons conversant or not conversant
with Mantras.”
18. On being asked thus by the Nisada, the prince who was an
expert in playing jokes laughingly replied to him:
19-23. “One should always perform the rite of ablution with fresh
water in accordance with the Samkalpa (a solemn vow to perform the
worship). The (idol) should be placed in a pure seat and worshipped
with fresh and auspicious sweet scents and raw rice grains, wild flow
ers and leaves, incense and lamps. At the outset ash from funeral pyre
should be offered as present. A wise man should offer as Naivedya
(food offering) cooked food usually partaken of by himself. He should
offer once more incense, lights etc. Dances, instrumental music, songs
etc. must be offered duly. After bowing down duly the wise devotee
should make use of the Prasada (gift or favour given in return). This
is the common procedure of the adoration of Siva spoken to you. Sankara
becomes immediately propitiated with the offerings of the ash from
funeral pyre.”
Suta said:
24. Although he had been thus instructed by his master more jok
ingly (than seriously), that Sahara named Candaka received his words
with (bowed) head.
25. He went back to his abode and worshipped Lord MaheSvara in
the form of a LiAga making daily offerings of ash from funeral pyre.
26. Whatever object was dear to him that as well as sweet scents,
flowers**faw rice grains etc., he offered to Sarhbhu first and then made
use of it'himself.
27. Thus he devoutly worshipped MaheSvara along with his wife.
364 Skanda Puranaш
The Sahara thus happily spent a few years.

28. Once the excellent Sahara began his adoration of Siva but did
not find any trace of the ash from funeral pyre, though he had filled
the pot with it.
29. He quickly set off and wandered far and near all round search
ing for it. He could not get the ash from a funeral pyre. Utterly weary,
he returned home.
30-32. Thereafter the Sabara called his wife and spoke these words:
“I could not get the ash from the funeral pyre. What shall I do? О my
beloved one, tell me.
As a result of my sin there has occurred a hindrance to my worship
of Siva today. I do not desire to live for even a moment without per
forming the worship.
I do not see any way out as the requisite thing for the worship is
wanting. Nor should the instruction of the preceptor, which gives all
objects of desire, be transgressed.”
33-34. On seeing her husband bewildered and distressed, the Sabara
woman replied: “Do not be afraid. I shall tell you the way out. I shall
set fire to this abode that has grown for a long time and enter the fire.
The ash from the funeral pyre can be obtained then.”
Sabara said:
35. This body is the highest means to acquire Dharma, Artha,
Kama and Moksa. Why do you abandon that body in its fresh youth that
is intended for your happiness?
36. As yet you do not have even a child. You have not enjoyed
worldly pleasures in full. How then do you wish to burn away this body
worthy of all enjoyments?
Sabarl said:
37. The fulfilment of birth and life consists in that one should, of
one’s own accord, cast off one’s own life for the sake of others or for
diva’s sake.
38. What austere penance has been performed by me formerly?
What has been given as religious gift by me? What special worship of
Saiiibhu has been performed by me in the course of hundreds of my
previous births?
39. What a (great) merit will accrue to my father and what a
satisfaction will occur to my mother, if for the sake of Siva I throw
this body in the blazing fire!
***
II .iii. 17.40-53 365
40. On seeing her unflinching determination and devotion to SaAkara,

the Sabara of firm resolve accepted it saying “so be it*’.
41. She approached her husband after taking bath and adorning
herself and remaining pure in mind and body, she set fire to the house
and circumambulated that fire devoutly.
42. After making obeisance to her preceptor and meditating on
Sada£iva in her heart, she faced the fire and sang thus with palms
joined in reverence:
Sabari said:
43. О Lord, let my sense-organs be flowers unto you; let this body
be the Agallochum incense; the heart, the lamp; the vital breaths, the
requisite Havis offerings; the organs of action, the raw rice grains unto
you. Let this soul attain now the benefit of the adoration.
44. I do not wish for the possession of all the riches, nor the per
manent heavenly world, nor the region of the Creator. If 1 am to be
reborn, let me be in everyone of those births the humming bee hovering
over the nectar sparkling in the lotus of your feet.
45. О Lord, let there be more than a hundred births of mine, but
let not Maya, the cause of ignorance, enter my mind. Not even for half
a second should my heart move away from your lotus-like feet. Obei
sance to you, О Lord.
46. After propitiating the Lord of Devas thus, the Sabari of
firm resolve, entered the blazing fire and was reduced to ash in a
moment.
47. That Sahara scrupulously collected the ash and performed the
worship of Siva with great concentration very near the burnt house.
48. At the end of the worship he recollected the fact that every
day his beloved wife used to approach him with humility and palms
joined in reverence in order to receive the Prasada.
49. The moment she* was remembered, he saw that she had al
ready come and stood behind him with all her usual limbs. She shed
pure smiles and was humble with devotion.
50-53. On seeing his wife standing with palms joined in reverence
as before, and the house that had been reduced to ash standing firm as
before, the Sahara was struck with wonder.
He thought: ‘Fire burns with all its brilliance. The sun burns with
the rays. King burns with punishment. Brahmana burns with his
mind. Is this my dream? Or is it Maya, a form of illusion?’ He then
366 Skanda Purana
asked her: “You had been reduced to ash in the fire. How have you
come back9 How is it that the house that was burnt down is restored
to its original form?”
Sabari said:
54-56. When I set fire to the house and entered the fire, I ceased
to know myself. Nor did I see the fire. I did not feel any heat around
me as though I had entered water. It was as though I went to sleep for
half a moment and woke up in a trice. Then I saw that the house had
not been burned. It stands erect. Now that the worship is concluded,
I have come to receive the Prasada.
57. While the couple were thus talking to each other lovingly, a
miraculous divine aerial chariot appeared before them.
58. Catching hold of the Nisada couple by their hands even as
their bodies remained as before, four followers of Ha went ahead and
made them climb into that aerial chariot shining like a hundred moons.
59. When the hands of the messengers of Siva touched it, the body
of the Nisada and his wife assumed the same form as that of the mes-
sengers.
60. Hence there should be faith in all meritorious rites. Even the
mean Sabara attained the goal of Yogins due to his faith.
61. Of what avail is a birth that may be the most excellent one
of all castes? Of what use is the learning -that discusses all scriptural
texts? Which man is more blessed in all the three world than one in
к
whose mind there is devotion to the great Lord?
CHAPTER EIGHTEEN
Observance of the Vow of Umd-Mahesvara
Suta said:
1. Now I shall explain the holy observance named Umamahe£vara.1
It is the bestower of all supernatural powers. It is the most excellent
one among all excellent holy rites.
2-3. In the land of Anarta, there was a certain Brahmana named
1. The chapter aims at describing the efficacy of Uma-Mahe$vara-vrata. The

Vrata proper is described in vv 26-64 and the fruit i.e. PhalaSruti of the Vrata
in vv 65-67.
II .iii. 18.4-18 367
Vedaratha. He was a great scholar hailing from an excellent family.

He had a wife and children. He continued his householder’s life and
later on a daughter of lotus-like eyes named £arada was born to him.
4. When she was aged twelve years, the girl had beauty of form
and all good features. A Brahmana named Padmanabha whose wife had
passed away, requested for the hand of the girl.
5. The Brahmana had plenty of wealth. He was calm and quiet.
He was a permanent companion of the king. So the father of the girl
did not dare to refuse. He gave the daughter to him.
6. The marriage was celebrated at midday. In the evening, the
Brahmana went to the lake in the vicinity of his father-in-law’s house
to perform Sandhya rites.
7. When it was very dark and while he was returning after per
forming the Sandhya rites duly, in accordance with his previous Karmas,
the Brahmana was bitten by a snake on the way.
8-9. When the newly married Brahmana died suddenly, the kins
men bewailed and the parents-in-law became grief-stricken. After cre
mating him the kinsmen returned to their respective abodes. Sarada
after her widowhood stayed in her father’s house.
10. Bereft of her husband and deprived of adequate food and cloth
ing, the chaste girl spent some months in her father’s house.
11. Once a certain very old, blind sage named Naidhruva came to
that house holding the hands of his disciple.
12. When the old man came to the house, the kinsmen were away.
That girl considered him her veritable god and went near him.
13. She said: “Welcome to you, О glorious one. Be pleased to sit
on this pedestal. Obeisance to you, the lord of sages. What can I do
to propitiate you?”
14. Saying this with very great devotion, she washed his feet and
fanned him as he was weary. Thus she made the sage pleased.
15-16. She made the tired sage sit on a pedestal and massaged him
with her own hands. When the sage had concluded his ablution and
worship of the Lord, she worshipped him with the offerings of incense,
garlands and unguents after he was comfortably seated. Then she re
spectfully fed him with excellent food.
17. He took his food well but slowly. He became satisfied. The
delighted blind sage offered her his great blessings.
18. “Sport about with your husband. After getting a son through
him endowed with all good qualities and great glory in the world,
become one deserving the favour of deities.”
368 Skanda Parana 9
19. On hearing these words uttered by that blind sage, the girl was
struck with wonder. With palms joined in reverence she replied:
20-22. “O holy Brahmana, your words must be true. They cannot be
false at all. But I am very unfortunate.
Like a heavy downpour falling on the top of a rock, like hospitality
offered to a bitch, even the words of blessings of knowers of Brahman
will be futile to my unfortunate self.
О Brahmana, I am a widow reaping the fruits of my own evil deeds.
How can 1 deserve these words of blessings of yours?’*
The sage said:
23. What has been now said by me, by a blind man without seeing
you, I shall certainly accomplish. О splendid lady, carry out my in
struction.
24. If you observe the holy vow of Umamahegvara you will im
mediately enjoy welfare by the power of that holy vow.
Sarada said:
25. Even if it is very difficult to perform, I shall strenuously ob
serve the vow as instructed by you. О holy Sir, explain that vow. Tell
me its procedure in detail.
The sage said:
26. One should start the observance of the holy vow on an auspi
cious day in the bright half of Caitra (March-April) or Margafirsa (No-
vember-December) duly with the permission of the preceptor.
27. After duly performing the Samkalpa on a full-moon day, new-
moon day, eighth day or fourteenth day (of both fortnights) the devotee
should perform the rite of early morning ablution.
28. After offering water libations to Pitrs, Devas and others, the
devotee goes back to his abode and erects a splendid pavilion adorned
with canopies etc.
29. It must be decorated with fruits, sprouts, flowers etc. as well
as festoons. In its middle, a mystic diagram of lotus design should be
made by means of powders of five colours.
30-31. The external design should have fourteen petals. The design
within it shall have twenty-two petals. The design further within should
have sixteen petals and that within that should have eight petals. Thus
the lotus design should be beautifully made in five colours. Then there
should be a square and within it an excellent circle.
и Liu. 18.32-51 369
32. A heap of rice or other grains should be spread over it and a

bundle of Ku£a grass kept thereon. A pot filled with water is to be
placed on the bundle of Ku$a grass.
33. On the pot a coloured cloth is spread. Upon it there should be
placed splendid idols of Siva and Parvatl made of gold. The devotee
should adore them sincerely as elaborately as funds allow.
34. The idols are bathed first in Pancamrta and then in pure wa
ter. The eleven Rudra Mantras shall be recited and then the five-syl
labled Mantra (namah iivaya) one hundred and eight times.
35. After consecrating (the idols) with Mantras and placing them in
the middle of the pedestal, they should be worshipped. The wise devo
tee should be seated on a pure seat wearing washed white clothes.
36. The pedestal should be charged with Mantras. Then he should
perform Pranayama. Before the deity he should remain with palms
joined in reverence and then state the Samkalpa (as follows).
37-38. “I am beginning the worship of Siva for the purpose of the
destruction of whatever terrible sins have been committed by me in
hundreds of my births. I shall perform the worship of Siva for the en
hancement of blessedness, success, good health, virtue and prosperity
and for the attainment of the heavenly world and salvation.**
39. After uttering the Samkalpa duly with concentration, the devo
tee performs the Ahganyasa (ritualistic touching of the limbs), and
meditates upon l€a and Parvatl.
40-44a. (Dhyana or the form of Ha for Meditation) The Lord is as
white as a jasmine flower and the moon. He is adorned with ornaments
constituted of serpents. He poses his fingers in the gestures of granting
boons and freedom from fear and holds in his hands axe and deer. He
resembles ten million suns (in lustre). He is the cause of delight to the
whole universe. He wears long and tawny-coloured matted hair due to
coming into contact with the waters of GaAga. He is embellished with
a crown studded with jewels coming from the hoods of great serpents.
His crown of matted hair shines with the crescent moon. He has arm-
lets and other ornaments. His eye in the forehead is open. He has the
sun and the moon as his other eyes. He is blue-necked and has four
arms. He is clad in the hide of a lordly elephant. He is seated on a
throne set with jewels. Serpents constitute his various ornaments.
44b-51. (Dhyana or the form of the Goddess for Meditation) The
goddess had divine garments and the lustre of ten thousand rising suns.
She has the guise of a young girl with small and tender limbs. She has
the crescent moon as her crest jewel. She has four hands holding a
370 Skanda Purana*
noose and a goad and showing gestures of conferring boons and freedom
from fear (with the other two hands). Aitiba is pleasant-faced, sportive
in spirit. She decorates herself with the blossoms of Kurabaka, A£oka,
Punnaga and fresh Caiiipaka. Fully blown jasmine flowers adorn her
forelocks. Her big hips are adorned with a girdle of many strings. Her
pair of feet is embellished with anklets having many tinkling bells.
Her shining gemset ear-rings brighten her cheeks and surrounding ar
eas. Her bud-like teeth shed lustrous rays upon her red lips. She is
adorned with necklaces and garlands set with costly jewels. Her bangles,
armlets and rings shine remarkably with rubies. She is clad in red
garments. Her garlands and unguents are red. Her protruding plump
breasts surpass lotus buds. Her side-glances are playfully glamorous.
She is ever ready to bless her devotees.
52. After meditating on Siva and Parvatl, the parents of the world,
in the lotus-like heart and after reciting the requisite Mantras he should
begin the external worship.
53. After invoking the deities in the two idols, the devotee offers
the seat etc. He should offer Arghya to both the deities by means of
this Mantra after knowing fully the import of the Mantra:
54. “Obeisance to you, О Lord of Parvatl, the most excellent one
among the bestowers of boons in all the three worlds. О great Lord
with three eyes, accept the Arghya; obeisance to you.’*
55. “Obeisance to you, О goddess of the chiefs of Devas, the re
mover of the fear of those who resort to you. О Mother, О bestower
of boons, accept the Arghya, О goddess, О beloved of Siva.”
56. These two Mantras should be repeated thrice and the Arghya
be offered with concentration. He should then offer sweet scents, flow
ers, raw rice grains, incense and lamps.
57. The food offering should be soaked in ghee along with milk
pudding. He should perform the Нота of ghee a hundred and eight
times repeating the Mulamantra.
58. After taking away the food offering, he should offer incense,
lights etc. Then a betel leaf should be offered. The devotee then makes
obeisance with mental and physical purity.
59-60. Then a Brahmana couple should be fed after duly offering
them the requisite services. After concluding the evening worship thus,
the devotee takes food permitted by the Brahmana. He should take in
only Havi$ya soaked in milk at night, remaining silent (while eating).
61. Thus the learned devotee should perform the holy vow in both
the fortnights throughout the year. Then when the year is complete, the
II .iii. 18.62-79 371
Vratodydpana rite (successful completion of Vrata) should be performed.

62-64. The Satarudra Mantra should be recited when the idols are
bathed in water. After worshipping Giriji and Siva with the Mantra
mentioned in the Agama text, the pot along with the idols, cloth and
gold should be given to the great Acarya (preceptor) always engaged
in good conduct. The devotee should devoutly feed the Brahmanas after
honouring them in accordance with his capacity. Cow, gold, garments
etc. should be given as gifts to them. After being permitted by them,
the devotee should take his food along with dear and near kinsmen.
65-67. He who devoutly performs the holy Vrata well-known in all
the three worlds in this manner, shall be able to redeem twenty-one
generations of his family. He shall enjoy all the pleasures as he de
sires. He shall certainly sport about in the regions of the Guardians of
the worlds like Indra etc. Then he enjoys in the world of Brahma and
then in the eternal world of Visnu. Then he attains Siva’s world and
* •
enjoys all pleasures there for a hundred Kalpas and attains Siva ulti
mately.
68. This is the great Vrata mentioned by me. You should perform
this with great faith. You will realize even the most difficult of all
your desires.
69. On being instructed thus by the eminent sage, that girl was
very much happy. With full faith, she accepted his sound and pleasing
advice.
70. Then her parents and brothers returned. They saw the sage
seated comfortably after taking food.
71. Promptly they prostrated before the noble-souled sage. Re
peatedly requesting “Be pleased, be pleased”, they adored him.
72. On hearing that the great sage had already been adored by the
chaste lady and that he had blessed her after instructing the details of
the Vrata, they were extremely delighted.
73-79. With palms joined in reverence, all of them said to the
great sage: “All of us are blessed today by your arrival. The entire
family has become sanctified. The household has become fruitful. This
girl Sarada had unfortunately become a widow due to unavoidable Каппа.
She has sought refuge in your lotus-like feet. Save her from the unbear
able ocean of misery. You should kindly stay in our own house, in the
adjoining apartment entirely suitable for ablution, adoration, Japa etc.
This girt, О Brahmana, shall continue to adore you and perform the
Vrata in your very presence, О great sage, till it is successfully con-
372 Skanda Purdna
eluded. Stay with us till then and make our objectives fulfilled.”
80. On being requested thus by all of her brothers and kinsmen,
the excellent sage consented and stayed in the splendid apartment.
81. That chaste lady, devoid of impurities, worshipped Girija and
Siva along the lines indicated by him (the sage) and performed the
Vrata duly.
CHAPTER NINETEEN
The Story of Sdradd1
Suta said:
1. Thus while she was performing the great Vrata in the pres
ence of her preceptor, with her mind fully engrossed in the observances
and restraints, a year elapsed.
2. At the end of the year the girl duly performed the Udyapana
rites (valedictory and concluding rites) in her father’s abode, beginning
with the feeding of Brahmanas.
3-4. All the Brahmanas were duly paid monetary gifts they de
served. After sending them off with due obeisance, she was congratu
lated by her parents. On that day she observed fast with all other ob
servances. She recited the great Mantra imparted (to her) by the noble-
souled one.
5-6. At dusk she duly worshipped Sankara. The chaste lady was
engaged in Japa and Arcana in the presence of the preceptor in the
apartment close to the house. She meditated on the great Lord. Then
at night she sat ready for the nightlong vigil near Siva.
7. At night the sage along with her propitiated Parvatl by means
of Japa, meditation and austerities.
8. BhavanI was pleased with the devotion of her who had ac
quired purity by the observance of the Vrata as well as with the aus
terities and Yogic absorption of the sage. Then that sole Mother of the
universe appeared before them but did not reveal her entire form.
9. When Gaurl who pervades the world appeared before them,
even the blind sage regained sight of both the eyes.
I. This chapter describes how the observance of Uma-Mahe^vara-Vrata bore

fruit. The husband of Sarada's previous birth visited her in her dreams and she
got a son even though the husband was in a distant land. As usual the motif of
rebirth is used to explain incidents of the present birth.
m .iii. 19.10-23 373
10. On seeing the Mother of the worlds appearing and standing

before them, the sage and the girl fell down at her feet.
11. The two revealed the purity of their heart by their devotional
ardour. Tears of joy drenched all their limbs. Overwhelmed with com
passion, she lifted them up and lovingly spoke to them:
The Goddess said:
12. О excellent sage, I am pleased with you. О dear girl devoid
of sins, 1 am pleased with you. What desire of yours shall 1 grant you
that may not be accessible even to the Devas?
The sage said:
13-14. This girl named $arada is a widow; while blind, 1 was pro
pitiated (by her) and hence I had promised her thus: “You will be
sporting about for a long time along with your husband. Attain an excellent
son/’ Kindly make true what has been said by me. Obeisance to you.
The Holy Goddess said:
15. In her previous birth, this girl was the second wife of a Dravida
Brahmana. She was well-known by the name Bhaminl.
16. She was endowed with sweet, tender beauty. She was always
the beloved of her husband. She brought her husband under her control
by means of her seductive charms as well as deceitful means.
17. With his heart attached to her, that Brahmana, due to infatuation
for her, never approached the senior wife, though she was a chaste lady.
18. Being never approached by her husband, that lady had no son.
She was always distressed with grief. After the lapse of some time,
she passed away.
19. A certain Brahmana youth near her house became love-lorn on
seeing the lady of beautiful limbs and caught hold of her hand.
20. With eyes turned (red like) copper on account of anger, the
Brahmana was stopped by. her. He courted death remembering her alone
day and night.
21. After fascinating her husband she had made him averse to the
senior wife. On account of that sin she became a widow in this birth.
22. Child-widowhood in the course of twenty-one births (is the
sure fate) of those women who create estrangement between husband
and wife.-
23. Since in her previous birth she had performed a great worship
of mine, that merit had destroyed the entire sin at that time itself.
374 Skanda Purana
24. The Brahmana who had become fascinated by his love to her
and died of unbearable grief of separation, held her hand (for a short
while) in this birth and passed away.
25. Her husband in the previous birth is now born in the Pandya
kingdom as an excellent Brahmana with a wife and all kinsmen.
26. Let this girl be lovingly united with that husband night after
night and obtain sexual love in dream, better than in waking state.
27. That Brahmana who is stationed in a place three hundred and
sixty Yojanas (1 Yojana = 12 Kms.) away from this place, shall see this
girl fascinating his mind in dreams and accord her adequate sexual plea
sure.
28. Due to her nightly contact with her husband in dreams, she
will in due course get a son destined to be a master of the Vedas and
Vedangas.
29. That Brahmana too will always see in his dreams the son born
out of (pure) love to her by the long contact with himself.
30. О great sage, 1 was propitiated by her in her previous birth.
Hence I have appeared before her now to grant this boon.
Suta said:
31. Then the great goddess spoke to the girl eagerly: “O dear girl
of great fortune, listen to my final remark:
32-37. Whenever and wherever you happen to see your earlier
husband, the one seen in dreams, you will be clever enough to recog
nize him. That Brahmana too will recognize you, the lady of good
behaviour, by the features seen in the dream. Then both of you will talk
over the matter. Then, О fair lady, hand over your learned son to him.
Place in his hands the greatest fruit of this Vrata. Thereafter, О lady
of excellent waistline, stay under his control. But let there be no physical
contact between you two, apart from the dalliance in the course of
dreams. In due course, when that excellent Brahmana passes away, you
should enter his funeral pyre and attain my region. О lady of excellent
eyebrows, your son will be the delighter of the minds of the entire
public. He will have riches too. He will also attain the highest re
gion.”
Suta said:
38. After saying this and granting her wish, the Mother of the
three worlds quickly vanished even as both of them were watching.
19.39-54 375
39. After receiving the boon from Parvatl, the storehouse of mercy,
the girl derived great pleasure. She worshipped the preceptor.
40. When the night passed off, the sage who had regained his eyes
and who was conversant with Dharma, secretly informed her parents
about everything.
41. After taking leave of Sarada, the glorious girl, and of all the
others, offering them all blessings, the sage went away as he pleased.
42. As days passed on, the girl did have the contact with her
husband in dreams, increasing her pleasure every moment.
43. Due to the boon bestowed by GaurT, Sarada, the performer of
spotless holy vows, conceived as a result of the dream-dalliance with
her husband.
44. On hearing that Sarada had conceived even as she continued
to be a widow, all of them said, “Fie upon you!” The people pro
claimed her an adulteress.1
45. The kinsmen and the family friends of her dead husband got
the news and hastened to her parent’s house.
46. Then all the elderly persons of the village and the learned
men came there and held an assembly including the old men of the
family.
47. They summoned Sarada, the pregnant girl. (As she sat) with
face bowed down, they furiously threatened and rebuked her. Some of
them turned their faces away from her.
48. “O adulteress, О evil-minded one, what have you done? You
have brought about dishonour and infamy to our family in your childish
waywardness.”
49. After rebuking her thus, the learned old men of the village
consulted together asking, “What shall we do?”
50-51. There some old men spoke to the girl mercilessly: “This
girl of evil intentions has destroyed both the families. Her hairs should
be closely shaved. Her ears and nose should be cut off. Let her be
driven out of the family and banished from the village.”
52. After thinking thus, they were about to do so. Thereupon, an
ethereal voice was heard:
53-54. “No sin has been committed by this girl, nor has this family
been disgraced. She has not broken any of her vows. This woman is
decent in her behaviour. Henceforth, if any one dares to call her an
adulteress, he deluded by his own fault will get his tongue split and
tom in a trice.”
I. VV 44-51 describe the social attitude to widow-mothers.
376 Skanda Puranam
55. On hearing these unembodied words arising from the firma

ment, her mother, father and all the others became delighted.
56. Then all those elders of the villages and members of the as
sembly became bewildered. They sat silent for a short while, extremely
frightened with heads hanging down.
57. Some among them were not credulous enough. They said that
the ethereal voice was not genuine at all. Their tongues became split
into two and they soon vomited worms.
58. Then the kinsmen and the relatives adored that girl. The eld
erly female and male relatives praised, “Excellent! Excellent!”
59. Some of the excellent ones among them shed tears of joy.
The ladies of the family consoled themselves regarding her. They were
happy (without any regret).
60. Then the others said, “The god does not utter any lie. But how
did she conceive without swerving from the path of virtue and modesty?"
61. When some of the persons assembled there were seen doubt
ing, an all-knowing old man well conversant with the truth about the
world, said:
62. “This whole universe which is seen and heard is a product of
Maya. What is it that should happen or should not happen in this tran
sient world?
63. An unprecedented and indescribable thing is clearly born of
Maya. The Maya is under the control of Ha. Who can know his ac
tivities?
64. The semen virile of the royal sage Yupaketu fell into water.
It is said that a harlot drank that water together with the semen and
became pregnant.
65. After drinking the semen of Sage Vibhandaka together with
water, a female deer became pregnant and gave birth to Rsya-
grfiga.
66. A female deer touched the hand of the king of Surastra, be
came pregnant instantly and gave birth to an ascetic.
67. Similarly, the woman Satyavatl was born of the womb of the
glittering fish called Saphari. The demon Mahi$a was bom of the womb
of a buffalo.
68. Similarly there have been women who were made pregnant
out of pity. For example a son was bom of RohinT through Vasudeva.
69. By the boons of deities or curses of great sages, even improper
things become proper undoubtedly.
70. A pestle came out of the belly of Sarhba by the curse of a
Шли. 19.71-86 377
sage. By the power of the Mantras of the sages Yuvana£va became

pregnant.
71. Certainly this auspicious girl became pregnant, because she
had been serving the sage's feet and had observed great Vratas of ex
cessive efficacy.
72. In this connection, let the women secretly ask her and get at
the real truth. Then the public will be free from suspicions.”
73. Accordingly the women asked her secretly and she narrated
the miraculous incident that happened to her in its entirety.
74. Comprehending everything, they accepted her as a chaste lady.
Joyously praising her, they went to their respective abodes.
75. At an auspicious hour &arada of pure heart gave birth to a son
having the lustre of the rising sun.
76. The lotus-eyed boy of beautiful features acquired great learn
ing even in childhood and became highly intelligent.
77. He was invested with the sacred thread by the preceptor at the
proper time. He earned the reputation of being a Saradeya (‘child of
Sarada* or ‘one pertaining to Goddess Sarasvatl i.e. highly learned*).
He delighted the minds of the people.
78. The intelligent boy easily learned Rgveda in his eighth year, all
the Yajur Mantras in the ninth year, and Sama Veda in the tenth year.
79-81. All the residents (of that village) went to Gokarna when the
great festival of Siva, devoutly celebrated in all the three worlds, ap
proached. The chaste lady Sarada too went to Gokarna along with her
son. There she saw the husband of the previous birth coming (towards
her) in the same form as was seen in the dreams. He was surrounded
by his Brahmana relatives.
82. On seeing him, she became overwhelmed with love. Hairs
stood on their ends all over the body. With great difficulty she could
control the profuse shedding of tears. She stood there with her eyes
fixed on him.
83-84. On seeing that woman recognized by beauty of form and other
features, who had been enjoyed by him in dreams and who gave him much
of sexual pleasure and also the boy bom of his own body as seen in the
dream, the Brahmana was struck with wonder and approached her/
85. “O fair lady, I wish to ask you something that is in my mind”.
After saying this he took her to a secret place.
86. “O lady of beautiful thighs, tell me who you are. О lady of
excellent Vratas, whose wife are you? What is your native place?
Whose daughter? What is your name?” He further asked.
378 Skanda Purana»
87. On being asked by him, the woman with eyes brimming with
tears, narrated everything concerning her, including her child-widow-
hood.
88. Then he asked that girl, “Whose excellent son is this? How
was this boy as beautiful as the moon conceived in your womb?”
Sarada said:
89. О my lord, this is my son. He is a master of all learnings. He
is called $aradeya after my own name.
90-91. On hearing her words the excellent Brahmana laughed and

said: “O beautiful lady, your life story is extremely painful. Immedi
ately after holding your hand, your husband was dead. How is this boy
born? Let his source be disclosed.”
92. On hearing these words uttered by him she became ashamed.
Her face was covered with tears for a short while. Immediately she
regained courage and spoke thus:
Sarada said:
93. Enough of jocular utterances! О highly intelligent one, you
know me. I too know you. In this matter, our mind is the ultimate
authority.
94. After saying this and narrating the details of the boon granted
by the Goddess, she gave him the boy, the partial fruit of her Vrata,
who himself was in the habit of observing Vratas.
95. The delighted Brahmana accepted the boy and with the per
mission of his parents took her to his abode.
96. She stayed in that Brahmana’s abode for many months. When
he passed away she too jumped into the funeral pyre and followed him.
97. They rode on a divine chariot in the form of a couple. They
enjoyed all divine pleasures and went to diva’s place.
98. Thus the meritorious narrative has been recounted by me. To
those who read this or hear this, it yields the benefit of worldly plea
sures and salvation.
99. It increases longevity, health, riches and grain-stock. It makes
women achieve auspicious conjugal bliss, progeny and happiness.
100. He who devoutly listens to or glorifies even once, this great
narrative that lauds the merit of Gaurimahe£a Vrata, that destroys mass
of sins, enjoys all pleasures and then attains the eternal position.
III.iii.20.1-13 379
CHAPTER TWENTY
The Great Efficacy of Rudraksa : The Story of Mahdnanda
Suta said:
1. Now I shall describe the greatness of Rudraksa1succinctly.
It is destructive of all sins of the listeners and readers.
2. One may or may not be a devotee, he may be a mean
fellow, may be the meanest one (but), if he wears Rudraksas, he
gets released from all sins.
3. The wearing of Rudraksa is meritorious. It has no equal.
Sages, the seers of reality, call this (wearing) a great Vrata.
4. One who strictly adheres to Vratas and wears a thousand
Rudraksas is on a par with Rudra. All the Suras bow down to him.
3-6. If a thousand (Rudraksas) are not possible, a devotee (can
wear a couple of hundreds like this): sixteen on each of the arms,
one on the tuft, twelve on each of the hands, thirty-two round the
neck, forty on the forehead, six in each of the ears and one hun
dred and eight on the chest. He who wears Rudraksas thus is also
worshipped like Rudra.
7. He who wears Rudraksas set with pearls, coral, crystal,
silver, lapis lazuli or gold shall be Siva himself.
8. Just as darkness does not touch the Sun so also sins do
not touch him who wears the Rudraksas alone as and when he gets
them.
9. A Mantra repeated with the use of a Rudraksa rosary gives
endless fruits. A Japa without Rudraksa accords only meagre fruits.
10. If there is not a single Rudraksa, the bestower of many
merits, on any one’s limbs, and if he has no Tripundra, his birth
is fruitless.
11. One who takes a head-bath with a Rudraksa tied to his ■
head, shall undoubtedly get the merit of a holy bath in Ganga.

12. If any one worships Rudraksa even without washing, he
shall certainly obtain merit equal to that of adoration of the Linga.
13. These Rudraksas that are worshipped in the world (are of
1 Rudraksa is the berry of Elaeocarpus ganitrus used for making rosaries. The
berry is specially sacred to Rudra. The present chapter states how a monkey and a
cock weie bom in royal families as they were made to wear Rudr5k$a.
VV 1-15 describe the sacred efficacy of RudrSksa.
380 Skanda PuranaШ
various sorts). Some are single-faced, some five-faced, others eleven

faced and some fourteen-faced.
14. If devoutly worshipped daily, Rudraksa that can be iden
tified with Sankara makes even the poorest man endowed with the
prosperity and glory of Rajaraja (Kubera).
15. Learned men recount a meritorious story in this context.
It destroys all great sins on being listened to or recited.
16. Bhadrasena, a king of Ka£mTra land, was very famous. He
had a heroic son of great intelligence named Sudharma.
17. The virtuous son of the minister was a very nice friend
of the prince. His name was Taraka.
18. Those two boys of very handsome features were very friendly
to each other. They were engaged in learning the different arts and
sciences from childhood. They also played together.
19. They used to embellish their limbs with Rudraksas. Smearing
themselves with Bhasma (holy ash), they moved about with the
limbs nicely developed.
20. Discarding jewels and gold ornaments like necklace, arm-
lets, bracelets, ear-rings etc., they wore Rudraksas.
21. They always wore strings of Rudraksa beads as their neck
lace and Rudraksa bracelets on their wrists. They considered Rudraksas
as a good ornament for the neck and they had Rudraksas in their
ear-rings.
22. They looked upon ornaments of gold and jewels like a
lump of earth and stone. Though the people dissuaded them, they
did not stop wearing Rudraksas.
23. Once, by chance, the excellent sage ParaSara who was like
God Brahma himself, happened to come to the abode of the king
of KasmTra.
24. When the great sage capable of knowing the three divi
sions of time (past, present and future) was comfortably seated,
the king, the most excellent one among men of piety, duly honoured
him and asked:
The king said:

25-27. О holy Sir, my son here and the son of my minister
always wear Rudraksas. They don’t like jewel-set ornaments. Though
bidden by me always to make use of jewel-set ornaments, they
continue to ignore my words and show their preference for Rudraksas.
These two boys have never been advised by anyone (in this re-
III.iii.20.28-40 381
gard). How did the boys happen to have this natural tendency?
Parasara said:
28. Listen, О king, I shall narrate the previous life story of
your intelligent son, as well as that of the son of the minister. It
will give you some surprise.
29. Formerly there was a well-known harlot in Nandigrama
village, named Mahananda.’She had charming features conducive
to lust.
30-36. The harlot was extremely rich. (She used to display) an
umbrella white like the full moon, a vehicle shining with gold,
chowries with splendid handles and golden sandals. The garments
were of various colours, very valuable and extremely brilliant.
The beds vied with the rays of the moon and the cots and palanquins
were golden. She had hundreds of cows and buffaloes, and slaves
too in hundreds. The slave girls were in the prime of their youth
with their limbs brightly illuminated with all sorts of ornaments.
The ornaments were of very great value with all the nine gems
shedding their brilliance. Sweet scents, saffron, musk, camphor
and agallochum made the unguents remarkable. Garlands of di
verse colours embellished them. They had nice good food. The
abode had variegated canopies and abounded in the stock of grains.
(She had) thousands of gems and wealth to be reckoned in crores.
The harlot possessed all these rich assets and sported about as she
pleased. Yet she was extremely devoted to truth and piety. She
was always engaged in the adoration of Siva.
37. She was always interested in Siva legends, eager to hear
names of Siva and discourses on Siva. She used to bow down at
the feet of Siva’s devotees. She was always engrossed in the de
votion to Siva.
38-39. That harlot had a monkey and a cock to humour herself.
She used to embellish them with Rudraksas and make them dance
■
in the middle of the dance-pavilion inducing them with the clappings

of her hands and songs (sung sweetly). Surrounded by her female
companions, she used to laugh loudly (viewing these).
40. With adequate training given by her, the monkey which
1. The story of a truthful harlot Mahananda is very popular. It is introduced here

both for the glorification of Rudraksa and as a motif of rebirth to explain the behaviour
of the prince in the present birth.
382 ■Skanda Parana
ш
had Rudraksas for armlets, ear-rings and other ornaments could

dance like a boy.
•
41. The cock had Rudraksas tied to its crest and it danced
•
along with the monkey like a well-trained dancer, delighting ev

eryone who watched.
42. Once a certain Vaisya who used to observe the holy vows
of Siva, came to her house. He had the Tripundra (on the forehead)
and Rudraksas (round the neck etc.). He (seemed to be) a con
tented man, free from the sense of possessiveness.
43. On his spotless wrist he had worn an excellent bracelet
set with a great jewel. It was blazing like the midday sun.
44. On his arrival, the harlot honoured him with great delight.
Looking at the bracelet on his wrist, she spoke with a sense of
wonder:
45. “This bracelet on your wrist has been set with great jew
els, О good man; it captivates my mind. It really deserves to be
an ornament of a celestial damsel.’*
46. On seeing her enamoured of the bracelet set with excel
lent jewels the liberal-minded VaiSya spoke with a smile:
The Vaisya said:

47. If your mind has any ardent wish (to have) this excellent
jewel of divine features, you take this and be glad. Well, what will
you give me by way of its price?
(Mahananda said:)
48-49. “We are self-willed harlots and not chaste ladies; pro
miscuous sexual activity is a duty befitting our families. If you
give me this gemset bangle, I shall be your wife for three days
and nights.”
The Vaisya said:
50. So be it, if you are bound by your words, О wanton lady,
I shall give you the gemset bracelet; be my wife for three nights.
51. In this transaction, the moon and the sun are the wit
nesses. Say “True” three times and touch my heart, О my beloved.
The harlot said:

52. О my lord, I shall become your wife for three days and
III.iii.20.53-66 383
nights and shall pursue my duties and obligations in your company.
53. Saying this she touched his heart. The Vai£ya gave her the
gem-set bracelet. Handing over a Linga full of jewels, he spoke
thus:
54. “O my beloved, this Siva Linga, full of jewels, is like my
own vital breaths. It should be preserved. Its loss is the loss of
my life.”
55. Saying “It shall be so”, that woman took the jewel-set
Linga and placed it on a pillar in the dance pavilion. Then she
went into her house.
56. In intimate contact with that VaiSya who behaved like a
sensualist, she slept gladly on the palanquin rendered splendid by
a soft bed.
57. Then at midnight, the dance pavilion caught fire all of a
sudden, which enveloped everything.
58. When the pavilion began to burn, the harlot got up with
great bewilderment and set the monkey free.
59. When set free along with the cock, the monkey ran off
with great fright scattering sparks of fire.
60. Seeing that the Linga too was completely burnt and re
duced to pieces, the harlot and the Vai£ya suffered from unlimited
misery.
61. On seeing the Linga which he valued like his own life,
burnt completely, the eminent VaiSya became dejected and despondent.
He set his heart on suicide.
62-64. Due to acute grief leading to indifference to worldly
matters, the VaiSya spoke to her who was also miserable: “Now
that the Sivalinga is reduced to pieces, I do not want to live.” Get
a funeral pyre made for me, О gentle lady, by your powerful
servants. I shall enter fire with my mind resting in Siva. Even if
Brahma, Indra, Visnu and others were to prevent me collectively,
I will refuse to be discouraged in entering the fire and give up
my life.”
65. Realizing how determined he was, she became extremely
miserable. Just at the outskirts of the city she got a funeral pyre
ready through her servants.
66. Thereafter the Vaiiya sanctified by devotion to Siva circumam-
bulated the fire and entered it patiently even as people stood
watching. The young woman sympathized with him.
67. Then that miserable woman recollected her sacred obli

gation. Facing all her relatives she spoke these moving words:
68-71. “Accepting the gemset bracelet, a promise was made by
me that 1 shall be the committed wife of this Vaisya for three days.
It was on account of my negligent act (that) this Vaigya died.
Hence I shall enter the fire along with him. What has been prom
ised by me that ‘I will be fulfilling my wifely duties to him’, you
can see as true.
The Devas, the lords of the three worlds become pleased with
truth. Devotion to truth is the greatest duty. Everything is well-
established in truth. Heavenly pleasures and salvation can be ob
tained through truth. Greatest goal cannot be reached through un
truth. Hence, relying on truth, I shall enter the fire.”
72. Firm in her resolve though dissuaded by her relatives, the
woman set her heart on abandoning herlife, as she was afraid that
she would deviate from Satya (truth).
73. She made a gift of all her possessions to the devotees of
Siva. While meditating on Sada€iva, she circumambulating the
fire three times stood ready to enter the fire.
74. Siva, the immanent soul of the universe, manifested him
self and prevented that woman who had dedicated her mind at his
own feet, from falling into the blazing fire.
75. On seeing the Three-eyed Lord of all the Devas who had
the digit of the moon for an ornament and who had the lustre of
ten millions of moons and suns and fires, she stood as if stunned
and frightened.
76. Consoling that agitated trembling lady who was benumbed
and who shed tears, the Lord took her by the hand and said:
Siva said:
77. It was I who became a VaiSya and came to you in order
to test and see for myself your steadfastness to truth, f>iety, cour
age and unwavering devotion to me.
78. I created fire through my Maya and burnt down the dance-
pavilion. After making the gemset Linga burnt down, I entered the
fire myself.
79. Harlots are usually deceitful, adulterous and hoodwinkers
of the common people. But you (on the contrary) entered the fire
along with me on recollecting your promises.
80. Hence I will give you all types of enjoyment of pleasures
III.iii.20.81-90 385
гаге even unto gods, longevity, health and increase of progeny. О

lady of big hips, whatever you wish I shall give that unto you.
Suta said:
81-84. When, the Lord of GaurT said thus, she replied:
The harlot said:

I have no desire for any of the pleasures on the earth, in heaven
or in nether worlds. I do not seek or woo anything else, except
(the opportunity to) touch your lotus-like feet.
All these servants, slave girls and all of my relatives are en
grossed in worshipping you. They have dedicated their actions to
you.
Along with me, take all these to your greatest region. Take
away the terrible fear of taking another birth. Obeisance to you.
85. Saying “So (be it)”, Mahe£vara approved of her words. He

took all of them, along with her to his greatest region.
Pardsara said:
86. While the dance pavilion was on fire, the cock and the
monkey survived because they had run away.
87. Her dancing pet, the monkey, passed away in due course
and was born as your prince and the minister's son was the cock
in the previous birth.
88. Due to the merit of wearing the Rudraksas which they
earned in the previous birth, they are born in a noble family as
these boys.
89-90. Due to their previous practice, they are even now wear
ing the Rudraksas. They have preserved the purity of their minds.
They will worship Siva in this birth and ultimately go to him.
Such is the tendency of these two boys as I have narrated. The
story of the lady devotee of Siva was also recounted. What else
do you wish to ask?
386 Skanda Purana
CHAPTER TWENTYONE
The Greatness of Rudradhyaya

Suta said:
1. On hearing these nectar-like words uttered by the Brahmana-
sage, the king became happy. With palms joined in reverence, he
spoke again:
The king said:

2. How wonderful it is! The association with saintly people
is destructive of all sins. It eradicates sexual urge and anger. It
can yield whatever is desirable.
3. My ignorance born of Maya has perished. The vision of
knowledge has been brightened. Merely by seeing you I have
become almost an excellent immortal.
4. The story of the previous life of these two boys has been
heard completely. О sage, I shall ask you about the future too of
my son.
5. How many years will he live? Of what nature is his for
tune? Learning, reputation, power, faith and devotion—what will
be the position of these?
6. О sage, it behoves you to narrate all these fully. I am your
disciple, servant and a seeker of refuge in you
Parasara said:
7. In this regard there is something that cannot be spoken.
How will I be able to speak out? On hearing that, even men of
great courage may become distressed.
8. Still, as you ask sincerely without any fraudulent inten
tion, О king, I am urged by the love unto you to speak out even
those things which should not be disclosed ordinarily.
9. This your prince has passed his twelfth year. Seven days
hence he will die.
10. On hearing these words of his which were like the Kalakuta
poison, the king suddenly lost consciousness and fell on the ground
with excessive grief.
11. The sage with his mind melting with pity lifted him up
Ш.Ш.21.12-24 387
and consoled him. He then said: “O king, do not be afraid. I shall

speak what is beneficial to you.
12. Prior to creation there was darkness everywhere, but the
single, supreme, pure (unsullied) Being, the refulgence of knowl
edge and bliss persisted. That is the primordial Siva himself.
13. He alone at the outset created Brahma of Rajasika form.
He gave the Vedas to him who was employed in the job of cre
ation.
14. Further the Lord gave him the Rudradhyaya which is the
sole compendium of all the principles of Atman and the essence
of all the Upanisads.
15. The single immutable refulgence of the Absolute, the eter
nal truth of the nature of Siva, is established in Rudradhyaya.
16. The illustrious Self-born Brahma, in the course of his
creation of the universe, breathed out the four Vedas through his
four mouths for the sake of the sustenance of the worlds.
17. Out of them, amongst the Yajur Mantras, Rudradhyaya,
the sum and substance of all the Upanisads, came out of his right
(southern) mouth.
18. The same was received and retained by all the sages in
cluding MarTci and Atri, along with the Devas. From them their
disciples got it.
19. It was duly handed over through the disciples of those
disciples, to their sons and their sons* sons. This essence of the
Vedas, i.e. Rudradhyaya, was received and retained and propiti
ated.
20. This is the greatest Mantra, the greatest austerity. The
Japa (repetition) of Rudradhyaya is the greatest means of attaining
salvation unto all men.
21. Those who are said to have committed major sins as well
as those who perpetrate minor sins, attain the great goal through
the Japa of Rudradhyaya.
22. Beings with a mixture of Sat (good) and Asat (evil) were
further created by Brahma, viz. Devas, brutes, human beings etc.
The universe got filled with them.
23. Their activities (and obligations) were created (were laid
down) befitting their own nativity (and natural propensities). The
people work thereat and experience their results.
24. „At the outset, for the continuity of the creation, Prajapati
(Brahma, the creator) wrought Dharma (piety) and Adharma (im
388 Skanda Purana
piety) out of his chest and back respectively.

25. Those who pursue only Dharma derive merit as the fruit
thereof. Those who resort to Adharma reap the fruits of sin.
26. Heavenly pleasure is the fruit of pious activities and hell
ish experience that of the opposite. The rulers of heaven and hell
are Indra and Yama, and they are created by Brahma.
27. Lust, anger, greed, pride, jealousy etc. are the sons of
Adharma. They lead to Naraka.
28. Defiling preceptor's bed, imbibing liquor, carnal approach
to PulkasT (a tribal woman)—these are the chief sons of Kama
(Lust).
29. Pitrvadha (Patricide) was born of Krodha (anger) and also
Matrvadha(Matricide). There is one daughter named Brahmahatya
(Brahmana-slaughter). These are the children of Krodha (Anger).
30. Devasvaharana (Misappropriation of temple property),
Brahmasvaharana (Misappropriation of the assets of Brahmanas)
and Svarnasteya (Stealing of gold)—these are known as the sons
of Lobha (Covetousness).
31. Yama summoned all these Candalas, the leaders of sins
• • *
and ruled over Naraka in order to make it flourish.

32-34. There are nine such leaders of sins. Commanded by
Yama, all these terrible leaders of sins assembled together and
protected the Narakas (Hells) assisted by their servants, the Upapatakas
(Minor Sins). After the advent of Rudradhyaya on the earth as the
sole and direct means of attaining salvation (Moksa), all these
leaders of sins became frightened and fled. Approaching Yama
along with the Minor Sins, they prayed to Yama:
35-40. ‘O great king, be victorious. Indeed we are your ser
vants. For the prosperity of Narakas we have been appointed of
ficials with rights and obligations. О lord, we are helpless and
incapable of staying in the world now. By the majestic power of
Rudradhyaya, we are scorched and driven away.
How can we move about in the world when the recitation of
Rudradhyaya is sufficiently widespread in every village, on the
banks of the rivers and sacred spots and shrines?
We do not at all mind a thousand expiatory rites, but we are
unable to bear the very syllables of Rudradhyaya.
We, the chiefs among Major Sins, the destroyers of the worlds,
are greatly frightened by Rudradhyaya. It is a great poison unto
u s.
III.iii.21.41-55 389
Thus a terribly unbearable disaster has befallen us on account

of Rudradhyaya. It behoves you to ward it off.’
41. Thus directly appealed by the leaders of sins, Yama went
to Brahma and submitted to him everything:
42-45. ‘O Lord of Devas, О Lord of the universe, I seek refuge
in you. I have been employed by you for the task of restraining
men who perpetrate sins. Now there are no sinners among men
all over the world. The entire horde of sins has been wiped off
by Rudradhyaya. Since the masses of sins have perished, the Narakas
have become empty. In the event of the voidness of Narakas, my
rule has become futile. Hence, О holy Sir, let the means be thought
over by you alone, lest I should lose the mastery over embodied
human beings.’
46. Thus informed by Yama who was extremely distressed,
the Creator evolved means of preventing the popularity of Rudrajapa.
47. He let loose among human beings the two daughters of
Avidya (Ignorance), viz. Asraddha (Lack of faith) and Durmedhd
(Silliness) intended to be the opponents of Sraddha (Faith) and
Medha (Intellect).
48. Deluded by those two, the world became indifferent to
wards Rudradhyaya. So Yama came back to his post apparently
contented.
49. Due to the sins committed in previous births, people be
come short-lived. Those sins perish in the case of men who per
form Rudrajapa.
50. When all the sins subside, longevity, strength, fortitude,
health, wisdom and prosperity of all embodied beings get increased.
51. Persons who after bathing Lord Mahe£vara by means of
Rudradhyaya make use of that water for their own ablution, sur
mount the eventuality of death.
52. No fear of death shall torment those people who bathe in
waters sanctified with the Mantras of Rudradhyaya. They are honoured
in the world of Siva.
53. Through Satarudrabhiseka a man becomes capable of liv
ing up to the age of a hundred years. Getting himself freed of all
sins, he shall become a favourite of Siva.
54. Let this son of yours take the ablution after ten thousand
Japas of Rudradhyaya. He will live joyously on the earth like
Indra for ten thousand years.
55. He will possess unobstructed strength and unmitigated prospe
390 Skanda Purana
0
rity. All his enemies will be killed. He shall be free from ailments.
Shaking off the entire range of sins, he will rule the kingdom free
from vexation.
56-57. Brahmanas of very high order, fully conversant with the
Vedas, quiet and confident of what they can do, of praiseworthy
holy observances, established in the practice of Yajfia, austerities
and pursuit of knowledge and considering devotion to Siva as their
sole goal, must perform the Japa of Rudradhyaya with purity of
mind. By the power of their Japa welfare will imhiediately result.”
58. As the great sage said thus, the king chose him alone as
the first preceptor for the requisite rite. Very soon he invited
thousands of other sages devoid of greed for wealth.
59-60. Those Brahmanas of quiescent minds numbering thou
sands placed a hundred pots filled with the exudation of holy trees.
After duly bathing the prince with the Rudradhyaya (charged holy
water), they bathed him (with the exudations) on the seventh day.
61. Being bathed by the sages, that prince appeared to be
frightened suddenly and fell into a swoon.
62-64. He regained consciousness suddenly and was afforded
protection by sages. He spoke: “A certain man of a very huge body
came to hit me with a big stick in his hand. He was excessively
terrifying, but he was beaten by other heroic persons. He was
bound with a big rope and it appearedâs though he was taken very
far away. I saw only this much and I have been saved by you all.”
*
65. When the prince spoke thus, the excellent Brahmanas blessed
him and intimated to the king how he was frightened.
66-67. The excellent king honoured all the excellent sages with
monetary gifts and devoutly fed them with excellent cooked food.
He then received the blessings of those sages, the expounders of
Vedas. Thereafter, he came to the assembly and sat there along
with his kinsmen with great devotion.
68. When the heroic king came along with the sages, the
celestial sage Narada, the great Yogin himself, came there.
69. On seeing the preceptor of all sages stepping in, the king
devoutly bowed to him along with all the eminent sages assembled
there. He made him seated on a pedestal offering all requisite
services. Then the king spoke:
The king said:

70. О holy Sir, is there anything miraculous seen by you any
III.iii.21.71-80 391
where in the three worlds? Recount that to us. All of us are eager
to imbibe the nectar of your speech.
Narada said:
71. О great king, a very wonderful thing was seen by me
today as I was coming down from the sky. Listen to it along with
these eminent sages.
72. Mrtyu (god of Death) who is unassailable and who always
harasses the entire world had, with a staff in his hand, come today
to kill your son.
73-74. l£vara came to know that he had come to kill your son.
He directed VIrabhadra, one of his attendants, along with his as
sistants (towards him). He came and firmly bound Mrtyu who had
come to kill your son and angrily beat him with a stick.
75. On coming to know that he was being taken to the pres
ence of the Lord of the universe, Lord Yama shouted words of
victory to Lord Siva with palms joined in reverence. Bowing down
his head, he spoke to the Trident-bearing Lord.
Yama said:
76. О Lord of Devas, О Maha Rudra, О VIrabhadra, obeisance
to you. How is it that you have become angry with Mrtyu who
has not committed any offence?
77. Mrtyu was about to strike the prince whose life span had
come to an end in accordance with his Karmas. О Lord, tell me,
is this an offence?
VIrabhadra said:
78. The ablution of Rudra has eradicated everything inauspi
cious in regard to the prince. He is now endowed with a life span
of ten thousand years. What calamity can endanger his life?
79. If you have any doubt in regard to my irrefutable state
ment, call Citragupta presently. Let him be asked without any
delay.
Narada said:
80. On being summoned by Yama, Citragupta came there
promptly. On being asked about the span of your son’s life he said:
392 Skanda Purana
9
81. First he said ‘‘twelve years”, but after reflecting and checking
the records, he admitted that the boy had ten thousand years more
to live.
82. Thereafter, the frightened King Yama bowed down to
VIrabhadra and somehow got Mrtyu released from his captivity
that could not have been warded off (otherwise).
83. Released by VIrabhadra, Yama went back to his palace,
VIrabhadra to Kailasa and I have come to your presence.
84. Hence this printe of yours has surmounted the danger of
death due to Rudrajapa. He shall be happy for ten thousand years.
85. After saying this, Narada went to heaven. The delighted

Brahmanas went to their respective hermitages.
86. Thus the king of Ka£mlra surmounted all miseries due to
the power of Rudradhyaya and became happy along with his son.
87. Those men who glorify this greatness of Parame£vara and
imbibe it through their ears, will be rid of the numerous sins
committed in the course of crores of births. They will become
peaceful and attain the highest place of the Moon-crested Lord.
CHAPTER TWENTYTWO
The Efficacy of Listening to the Purana
Suta said:
1. Thus the most auspicious and beneficial path has been
shown clearly by Siva himself. It is the most efficient means of
bringing about the immediate liberation of men shackled to the
world.1
2-3. Further, this is the common path for the direct achieve
ment of emancipation (Moksa) for dull-witted men, those unauthorised
for the study of the Vedas, for women, for all embodied ones
belonging to the twice-born classes. It deserves to be resorted to
by great sages and it is honoured even by Devas.
4. Listening to the stories of Sambhu is destructive of the
danger of worldly existence. It affords us immediate liberation, it
is praiseworthy and sacred for all embodied beings.
1. VV 1*48 describe the efficacy of listening to this Purana.
III.iii.22.5-19 393
5. Unto those blinded by the darkness of ignorance, this is

a lamp affording the acquisition of knowledge. It is the greatest
medicine for those affected with the ailment of worldly exist
ence.
6. To mountains of great sins, it is a terrible blow like that
of thunderbolt to mountains; it roasts up the seeds of Karmas and
brings about all riches and prosperity.
7. Those men who always listen to £ariibhu’s stories that
sanctify all the worlds, are certainly Rudras in the world.
8. Sages have extolled the dust particles sticking to the feet
of those men who listen to the stories of the Trident-bearing Lord
and who glorify them as themselves holy places and shrines.
9. Hence, let those embodied beings who wish for the achieve
ment of salvation, always devoutly listen to the ancient (Puranic)
stories of Siva.
10. If any man is unable to listen to the Purana-stories always,
let him listen to it at least for a short while everyday.
11. If the man is unable to listen to it everyday, let him listen
to it on any auspicious day, or meritorious Tithis or in sacred
months.
12. He who listens to the fascinating narratives occurring in
the Puranas crosses the (ocean of) worldly existence after burning
down the great forest of Karmas.
13. If people listen to the sacred story for a Muhurta or for
half that time, nay even for a moment with devotion, they will
never face misfortune or hell.
14. A man obtains by listening to the Puranas once that ben
efit which accrues from all the Yajnas or all the religious gifts.
15. Particularly in Kali age, apart from listening to the Puranas,
there is no greater pious practice for men nor a better path of
redemption.
16. There is no better way of glorification of £ariibhu than
listening to the Puranas. Hence it yields to men great benefits like
the celestial wish-yielding tree.
17-18. ‘Men in Kali age are short-lived, weak and oppressed
by fatigue. They are dull-witted and miserable. They are devoid
of pious practices.’ Thinking thus, the holy sage Badarayana was
moved with pity. For the sake of the welfare of those men, he
prepared the nectarine juice in the form of Puranas.
19. If one succeeds in drinking ambrosia, he alone becomes
394 Skanda Puranaa
immortal and free from old age. But the ambrosia of the story of
Saihbhu will render the entire family immortal and free from old age.
20. A person conversant with the Puranas, whether he be a
boy, a youth, an old man or a weak-bodied poor fellow, should
always be saluted and adored by people who seek merit.
21. No one should demean or speak ill of a person conversant
with the Puranas, the words from whose lotus-like mouth are like
■ *
Kamadhenu ( ‘wish-yielding cow’) unto all embodied beings.

22. There are Gurus (elders, preceptors, venerable ones) in all
the worlds, by birth or by the qualities they possess. Among all
of them, a person conversant with the Puranas is the greatest Guru:
23. Man feels exhausted and depressed by frequent births in
the course of crores and thousands of transmigrations. That being
the case, who else can be a better Guru than the one who accords
us the benefit of no return (to Samsara).
24. A man conversant with the Puranas shall be pure and
quiescent. He shall have control over his passions. He shall be free
from feelings of jealousy etc. He shall be well-behaved and sym
pathetic. He shall be eloquent and shall sensibly recount the meri
torious story.
23. When a Brahmana expounding the Puranas has occupied
the Vyasa-seat, he shall not bow down to anyone till the stipulated
portion of the story is not completed.
26. He should not expound the story before men of crooked
behaviour, who are rogues, wicked or men of competitive spirit
desirous of defeating others in argument.
27. A wise expounder should not narrate the holy story in a
place abounding in wicked men, or in a land infested by beasts
of prey, or in a region where gambling is popular.
28. A learned expounder should narrate the holy story in a
good village abounding in good people, in a holy place, in a
temple, on the holy banks of rivers etc.
29. Listeners endowed with devotion to Siva, who are not
interested in other activities, who control their speech, who have
good auditory power and who are never perturbed shall earn merit.
30. Those base men who listen to the holy story without de
votion, shall not derive meritorious benefits. In every birth they
will be miserable.
31. Those who listen devoutly to a Purana without first ador
ing it with betel leaves and other offerings, may become poor,
III.iii.22.32-46 395
though they are not sinners.

32. If men go elsewhere in the middle when the story is in
progress, their wives and riches die or perish in the middle of the
enjoyment of pleasures.
33. Those base men who listen to the holy story with turbans
on their heads are reborn as cranes. They are sinful persons.
34. Those who listen to the holy story while chewing betel
leaves will be compelled to swallow their own excreta by the
servants of Yama in Naraka.
35. Those haughty persons who listen to the story while oc
cupying a very high seat, will experience endless miseries in hell
and ultimately be born as crows.
36. Those who occupy couches or sit in the posture of VTrasana
(sitting on hams) while listening to the holy story, will become
trees of crooked growth.
37. Men who do not bow down before beginning to listen to
the holy story, become poisonous trees. Men who lie down and
listen to the story will be born as pythons.
38. He who listens to the story while occupying a seat on a
level with that of the expounder (of the Purana) incurs a sin on
a par with that of defiling the preceptor's bed and falls into hell.
39. Men who censure a man conversant with the Puranas or »
the story that dispels sins, become dogs in a hundred births.

40. The base men who talk and interrupt while the (Purana)
story is progressing, will be born as donkeys first and then as
chameleons.
41. Those men who never listen to the holy story will fall into
terrible hells and later be bom as wild pigs.
42. Those excellent men who encourage and praise the holy
story, though they might not have listened to it, attain the ever
lasting highest region.
43. Those rogues who create obstacles while the story is in
progress will rot in hells for ten million years and then become
domestic pigs.
44. Those who narrate to men the holy Purana story will oc
cupy the region of Brahma for hundreds of crores of Kalpas and
even more.
45-46. Those men who offer blankets, deer skins or cloths,
planks or couches to men conversant with the Puranas to be com
fortably seated, will attain heavenly worlds and enjoy pleasures
396 Skanda Purana ■
as they desire. Thereafter they attain untainted (pure) positions in

the worlds of Brahma and others.
47. Those who give to a man conversant with the Puranas new
cotton clothes, become endowed with knowledge after enjoying all
pleasures.
48. Those who are (even) guilty of major sins and those who
perpetrate minor sins attain the greatest region by listening to the
Puranas.
49. О excellent Brahmanas, in this context I shall narrate a
• *
highly meritorious old legend, wonderful and charming, and also

one that destroys all the sins of those who listen to it.1
50. There is a village named Baskala somewhere in the Daksina-
patha (South). All the men there are stupid and devoid of holy rites.
51. Pious Brahmanical practices are not current there. People
are indifferent to Sruti and Smrtis. They never perform Japas or
study the Vedas. They are ever after other men’s wives and sen
sual pleasures.
52. Some are farmers; some wield weapons; but all are irre
ligious and of crooked behaviour. They do not know the greatest
virtue characterised by knowledge and absence of attachment.
53. Women too indulge in vice and sins. They were adulter
esses and lascivious. Evil-minded and crooked as they were, they
shunned holy vows and pious practices.
54. There lived a base Brahmana named Vidura, vile in tern-
■ w
perament. Though he had a wife, he became enamoured of a har

lot. He always followed evil paths.
55. He used to leave his wife named Bandula alone and go
to the harlot’s house every night where afflicted with lust he used
to sport about.
56. His wife in her prime of youth left alone at night, could
not bear the onslaught of passion. She too contacted a paramour
and sported about.
57. Seeing her in a compromising position with a paramour
once, the husband angrily rushed at her.
58. The paramour fled. The wicked man seized the wife and
hit her with his fist again and again.
59-60. Oppressed by her husband, the angry woman retorted
1. VV 49-130 narrate how a sinful woman attained a place in diva's abode by
listening to the Purina and how she redeemed her husband who had become a Pii&ca
for his sins by making him listen to Siva's glory.
III.iii.22.61-73 397
fearlessly. “You dally with a harlot every night. Where am I to

go? I am a beautiful woman blooming in my youth. I am also
overwhelmed with the passion of love. How can I bear everything
without you for company?”
61 -63a. On being told thus by that young woman, the base Brahmana
said: “What has been said by you is correct. Hence I shall say
something beneficial to you. Extort enough money from your par
amours and provide them with ample sexual pleasure. But give the
entire amount to me so that I can pass it on to the street-girl. In this
manner, О fair-faced woman, my desire also can be fulfilled.”
63b. The woman accepted the condition contained in her husband’s
words.
64. The couple continued their vicious conduct for some time,
when at last the Brahmana, the husband of the wayward slut, died.
65. After the death of her husband, the woman losing her
youthful form and features a bit, stayed on in her house along with
her sons for a long time.
66. Once, at the time of holy festivities, the woman went by
chance to the shrine of Gokarna along with some kinsmen.
67. After taking her holy dip in the sacred waters she went
to a certain temple. There she heard the holy story of the Puranas
concerning the chiefs of gods.
68. The expounder of the Puranas was heard saying, “The
servants of Yama in Naraka will insert red hot iron bars into the
vaginal passage of the women who were enamoured of paramours
(while on earth).”
69. On hearing these words of the expounder of Puranas ex
pressing a religions pronouncement, she went to him secretly in
great fright and told the excellent Brahmana:
70. “O Brahmana, a grave and heinous sin has been commit
ted by me in my ignorance. I acted in a self-willed crooked man
ner during my youthful tiays.
71. On hearing your words elaborating the meanings and im
plications of the Purana text, I am struck with great terror. My
body is frequently trembling.
72. Fie upon me, the sinner deluded by lust! I had been in
dulging in sensual pleasures. For the sake of an insignificant pleasure
I have been rushing headlong towards a great disaster.
73. "How am I going to face the awful messengers of Yama
at the time of death? How can I get fortitude (to stand steady),
398 Skanda Purana
when I am forcibly tied with ropes round the neck?

74. How will I endure (the pain) in hell when the body will
be cut into minute pieces? How will I fall into Ksarakardama hell
('pool of saline mud’) after being heated up and roasted?
75. How will I transmigrate through hundred thousands of
wombs (species) of worms, insects, birds, etc. all along being
tormented by masses of misery?
76. Will I relish my food henceforth? How can I, afflicted
with too many miseries, go to sleep at night?
77. Alas! I am doomed. I am damned. I have been burned.
My heart has been rent asunder. Alas! Oh fate, you have mis
guided my intellect towards great sins for a sure downfall!
78. My misery and pain is ten million times more than the
terrible misery of an embodied being falling from the top of a high
mountain or one pierced with a spear.
79. In all probability no purification is possible for my inor
dinate sin, even after performing ten thousand horse-sacrifices or
taking the holy dip in Ganga for a hundred years.
80. What shall I do? Where shall I go? Whom shall I seek
as refuge? Who can save me in this world before I fall into the
hellish sea?
81. О Brahmana, you alone are my preceptor. You are my
mother. You are my father. Uplift, uplift me, a wretched woman
seeking refuge in you alone.”
82. When she fell at his feet with disgust and frustration, the
intelligent, eminent Brahmana mercifully lifted her up and spoke
thus:
The Brahmana said:
m
83. Fortunately you have become enlightened at the proper

time after hearing the great story. Do not be afraid. I shall tell
you how to attain the happy goal.
84. It was only because you listened to the holy story that
your mind has become like this. There is absence of attachment
to sensual objects and a great repentance (in you).
83. Repentance alone is the greatest expiation for all sins.
That is why a sensible man performs expiation only through that
(repentance).
86. Even after duly performing all types of expiatory rites, if
men do not repent, they will not attain the excellent goal.
III.iii.22.87-101 399
87. By listening to good holy stories everyday one attains the

excellent goal. By residing in a holy spot the mind gets purified.
88. One attains the greatest goal through good holy stories
daily heard, but a creature does not attain excellent mind and
feelings through good holy vows and observances alone.
89. Just as a mirror becomes clean on being wiped frequently,
so also the mind attains great purity through good stories.
90-91. When the mind becomes pure, meditation on the Consort
of Uma becomes possible. Men of good actions shake off all dirts
and impurities accumulated in the minds, words and bodies and
attain the great region of $ambhu. Hence in the case of persons
deprived of merits, good holy stories constitute a good means.
92. Meditation becomes easy through (listening to) good holy
stories. Through meditation excellent Kaivalya (liberation) be
comes possible. One who listens to these good stories but fails to
accomplish the great meditation, does so in the next birth and
attains the great goal.
93. Ajamila merely uttered the name (of his son) which be
came a Mantra and since he repented he attained the great goal.
94. Listening to good holy stories is the seed (and cause) of
all prosperities of men. He who is devoid of it is only a brute.
How can he get release from bondage?
95. Hence, withdrawing the mind (intellect) from all sensual
objects, practising the most excellent devotion, always listen to
good holy stories. Your mind will become pure by habitually
listening to good stories.
96-97a. Thereby you will be meditating on the Lord of the uni
verse and then will attain salvation. Liberation in the case of one
who meditates on the lotus-like feet of Siva, is possible in a single
birth. There is no doubt in its possibility. It is the truth that I say.
97b-99. On being told thus, the woman became full of tears.
She fell at his feet and said, “I have achieved my object. I am
contented.”
In the same great holy spot, from the same excellent Brahmana,
she heard the excellent holy story that yielded emancipation as
fruit. The Brahmana narrated to her a story full of non-attachment
(to worldly affairs).
100-101. It was a story on hearing which a man immediately
forsaken addiction to sensual objects. The Brahmana told her the
stories pertaining to Siva in a manner whereby her mind became
400 Skanda Purana
pure and free from attachment. As and when her mind attained
more and more purity, he imparted to her the path of meditation
on $aiiibhu.
102. The heart of the Brahmana woman gradually became free
from the impurities of Rajas and Tamas. All the sense-organs were
withdrawn from the objects of pleasure. Thereafter, possessed of
the pure truth, her heart became capable of reflecting on the form
of the Lord of the universe.
103. Thus by resorting to a good Guru the woman became
successful in making her mind pure. She frequently meditated on
the person of $ambhu consisting of blissful consciousness.
104-106. She had her holy bath in the sacred waters regularly. She
wore matted hairs and bark garments. She smeared Bhasma all over
the body. She had Rudraksas for her ornaments. Her ardour in re
peating the names of Siva increased. She never spoke unnecessarily.
She ate vary little. She sat in Padmasana (Lotus-posture) eager to
listen to the good holy stories. She was never perturbed. She was
regular in attending upon her Guru. She never felt any special at
traction to her sons and friends. She practically abandoned them. She
propitiated Siva thus in the manner expounded by her Guru.
107. “O Lord of the universe, О cause of the destruction, sus
tenance and birth of the universe, О sole person deserving the
salutation of the universe, О Siva, the permanent one of cosmic
form, О destroyer of Kala, О lord illuminated by opposite quali
ties, О glorious Mahe£a, direct your kind glance towards me.
108. О Sambhu who have made the moon your crest jewel, О
lord of quiescent form, О holder of Ganga, О lord whose lotus
like feet have been worshipped by the most excellent ones among
the immortal beings, О lord with the great serpents for ornaments,
whose abode is the Lord of mountains, О destroyer of the distress
of devotees, direct your kind glance towards me.
109. О glorious lord of the universe, the merciful, p trident
bearing lord, О lord of goblins, О Bharga whose reputation has
been sung about in all the three worlds, О blue-necked lord, О
slayer of Madana, О lord of GaurT, О cosmic-formed one, direct
your benign glances towards me.”
110. Praying thus everyday devoutly to the great Lord, and
listening to the good holy stories, she snapped all bonds of Karmas.
111. In due course the woman cast off her mortal body. Taken
by the followers of Mahe£a, she reached the place of Siva.
III.iii.22.112-126 401
112-115. There she saw the great Lord with Uma being served
and attended upon by Devas. He was also meditated upon by
Gane£a, Nandin, Bhrngin and others as well as VTrabhadre£vara
and others. She saw the Lord of GaurT, having the lustre of ten
million suns, the three-eyed, five-faced, blue-throated SadaSiva.
He was having GaurT shining lustrously like lightning on his left
lap. On seeing the Lord, she became thrilled and bowed frequently.
Tears of joy flowed and drenched her. Hairs stood on end all over
her body. She was kindly honoured by ParvatT and Sankara.
116. Obtaining a permanent residence in that everlasting world,
abounding in the greatest bliss and brilliance she derived unobstructed
happiness.
117. Once she approached and bowed down to Goddess Uma
and asked her, “What has happened to my husband?”
118. The great goddess said to her, “Your husband of evil
intentions suffered the miseries of Naraka and was born as a PiSaca
(ghost) on Vindhya.”
119. The lady once again asked the goddess, the deity of the
three worlds, “By what means can my husband attain the goal of
the good?”
The goddess said:

120. If at any time he hears our story of great merit, he shall
surmount all the evil results and attain this region.
121. On hearing the words of GaurT, the woman joined her
palms in reverence and requested the goddess for the expiation of
the sins of her husband.
122. Repeatedly requested by her, ParvatT took pity on her. She
called a Gandharva named Tumburu and said thus:
123-124. “O Tumburu, welfare unto you. Go to the Vindhya
Mountain along with this lady. There is a PiSaca there, who was
her husband of evil intention. Recount before him the highly meri
torious story featuring our good qualities. When he is rid of his
evil plight, bring him near Siva.”
125. On being commanded thus by the goddess, Tumburu bowed
to her. Accompanied by the other lady, he hastened to the Vindhya
Mountain by an aerial chariot.
126. „There, he saw the Pi£aca with a huge body, red eyes and
big jaw. He was laughing and crying by turns and jumping and
402 Skanda Puranam
prancing about.
127. Tumburu seized him by force, tied him with ropes and
kept him at rest. With the lute in his hands he sang the story of
the Lord of Gaurl.
128. On listening to the extremely meritorious story of the
Enemy of Tripura, the Pi€aca shook off all his sins within seven
days and regained the lost memory.
129. He cast off his ghostly body and attained a divine form.
He himself thereafter began to sing the glorious life story of the
Lord of Parvati.
130. Assuming a divine form, he got into the aerial chariot
along with Tumburu and accompanied by his beloved he began
to sing about the fascinating good qualities of Mahesa and attained
the eternal state of liberation.
Suta said:
131. Thus, the meritorious narrative destructive of sins, pleas
ing to Mahe£vara and a sure means of pure knowledge, has been
recounted.
132-133. The enumeration of the good qualities of &ambhu is
destructive of sins and is very wonderful. It generates excessive
bliss and it is a great antidote against the ailments of worldly
existence. One who listens to it or glorifies it with great concen
tration enjoys here different kinds of pleasures. Being liberated,
he attains the greatest goal.
Suta said:
134. О excellent sages, you are all contented and blessed, be
cause you take in the fresh nectar of the stories of &ambhu.
135. Fruitful is their birth among the worldly creatures, whose
mind meditates upon the Lord of the universe, whose speech eu
logizes his good qualities and ears listen to the story (of $iva).
They cross the ocean of worldly existence.
136. I resort to Parama£iva abounding in endless bliss; his form
is never touched by the variations of Gunas (qualities); he is equally
great in his majesty in the world both within and without; he
sports about in his own brilliance; he is far beyond the reach of
speech and mind.
:: End of Brahmottara-Khanda ::
■ ■
End of Brahma-Khanda ::
INDEX TO SECTION II
Abhyasa, 41 Bakularka, 92, 93. 179

Acamana, 37, 43 Balahaka, 144, 145
Acamana rite, 43 Bali, 95
acceptance of monetary gifts from a base marriage, 48
miserly person, SI bath in Prayaga, 165
Adalajas. 201, 215 bath in SarasvatT, 165
AdalaAja, 139
ш
bath m Sindhu, 166
Adhavljas, 212 bath in $ipra, 166
Aditi, 66 Baudhayana, 44
Adi-Tirtha, 30 Bhadra, 135
adopting trader’s profession, 48 Bharadvaja, 137
Aghamarsana, 38 Bharata, 157
Aghamarsana Mantra, 39 Bhattanka, 135
Agneya, 38 Bhutayajna, 48
Ahalya, 156 Bhute^vara, 29
Akaiiipana, 160 Bhuvane^vari, 120
Ama, 190, 204 big rock turned into a moving
Anruta-vrtti, 176 platform, 206f
Ananda, 107, 135 birth of Ganefo, 84
Andajas, 65 boon from the Ocean, 159
Angada, 159 bow of Hvara, 156
anger, 33 bow-string gnawed out, 98
Angiras, 65. 137 Brahma. 46,64, 101, 151
animals, 61 Brahmanahood not by birth, 175
animals killed only with the recitation of Brahmanas, 191
Vedic Mantras, 194 Brahmanas taking up the activity of
answering the calls of nature, 34 Vaigyas, 190
anl-queen, 101 Brahmam, 136
Anumloca, 18 Brahmanical property, 235
approach (carnal) during the day time, 47 Brahma Snana, 38
Arghya, 40 Brahmasva, 235
Arista, 96 Brahmayajha, 45, 48
Area type of marriage, 46,47 BrahmT, 113
Arthavicarana,
• * 41 breachers of trust, 191
Agapuri, 135 Brhaspati, 65
Assembly of Brahma, 2 bribe from sinful men, 239
Asura (marriage), 46 bridge construction (across the sea), 159
Alvins, the birth of, 87ff
Atikaya killed, 160 CandSla, 133
Atri, 65, 137, 157 Candalasthala, 147
Avatahkas, 134 Candrayana, 134
avoidance of cruelty, 33 Carman vatl, 165
CarubhasinT, 18
Bahusuvamaksa,
■ « * 136 Caturvidyas, 198, 213, 214
Baka, 96 Caturvidyas and Traividyas, 217
Rakula, 91, 93 Caturvidyas established in
404 Skanda Purana
Dharmaranya, 214 Devayajha, 48

causes of the downfall of families, 48 devotion to parents, 190
characteristics of chaste women, 55 Dharaksetra, 130
charter issued by Ramacandra, 202 Dharma, 5, 33
chaste wife, 59 Dharmalaya, 186
chaste woman, 58 Dharmaraja performed a penance, 13
Chatral, 135 Dharmaranya, 27, 242
Chatraja, 106 Dharmaranya as the greatest of all holy
cheating, 191 places, 166
cheerfulness, 33 Dharmarat, 66
child-mamage, 156 DharmavapT, 28, 141
cleanliness, 33 Dharmegvara, 28
cleansing at night, 35 Dhenuka, 96
close association with fallen people, 51 Dhumraksa slain by the son of
common shrine of Vidhi (Brahma) and Anjana, 160
Visnu, 103 dip in Yamuna, 165
conscience, 32 disqualification of a marriageable
contemplation, 33 girl, 133
control, 33 Diti, 66
Cosmic Egg, 65 Divine Cow, 80
covetousness, 33 donor of gold, 53
cow-calf, 144 drinking liquor, 191
cow-calf turned into a brilliant Linga, 145 drinking water while standing up, 51
cow in the form of the three Vedas, 44,45 Dronadri, 161
Ciitasamjha, 106 Dundubhi, 180
Durga Saptasati, 110
Daiva (marriage), 46 Dusana, 180
Dakin!, 127, 130 duties as prescribed by Srutis and
Danayu, 66 Smrtis, 32
Dandaka, 157 duties of chaste women, 55
Danu, 66 duties of widows, 59
Darbha grass, 43 Dvaravasinl, 106
Da£aratha, 161 Dvaravatl, 143
Dagaratha, departure of, 157
daughter of a widow who marries edict of authority of the Brahmanas, 193
again, 134 eight Brahmarsis, 65
daughter of the maternal uncle, 134 eight million and four hundred thousand
daughter of the same Gotra as that of the species, 64
mother, 134 Ekadalasamas, 236
deadly Raksasas killed, 160 EkinI, 127
deed of authority, 182, 183 evil-minded woman, 57
defence by Mivnaihsakas of violence in exploits of the hundred sons of Bali, 150
sacrifice, 194
delusion, 33 falsehood, 190
demon Gajasura, 85 fast, 143
demoniac conduct, 191 fasting, 33, 191
Devakhata lake, 105 father and preceptors, meditating on, 34
Devamajjanaka, 130 feet of one's mother, remembering 34
Devasaras, 103 fever, 28
Devat&s, 131 fifth head (of Brahma), 103
Index 405
fifty-five villages founded by Rama Govatsa, 144, 146, 147

himself. 187 guest, 45
fifty villages given to Brahmanas, 186
fight between Matangl and Demon hairs from both the arms, 205
Kamala,
* * MS Hanuman, 158, 189, 200, 203,210.238
fight between the demons and the Hanuman in the form of an old man, 201
monkeys, 159 Hanuman's divine fomi, 205
fight between §ri-Mata (Mother Divine) Нага, 103
and Lolajihva, 8.1 Hanksetra, 169, 184
fight ensued between Lohasura and hating Brahmanas. 190
Indra, 151 Hayagrlva, 105
fight ensued between £yamala and the head (of Visnu) chopped off, 99
great Asura Karnataka, 118 head of the horse of the Sun, 101
fight with Aksa, 158 heretics banished (by
five Mahayajnas, 48 Kumarapalaka), 211
food given to even a Candala, 42 Hiranyaka£ipu, 95
forbearance. 32 Hiranyaksa, 95
forty names (of Mahesvara), 25 Hakinl, 127
fraudulent activities, 191 hospitality to guests, 48
hot-tempered woman, 57
Gajanana, 86 householder, a true, 59
Gandakl, 164, 165
Gandharva (marriage), 46 Indra, 38, 151
Gandharva damsels as wives of the Indrajit, 158
attendants, 79 Indrajit killed, 161
Ganga, 164, 184 Indrasun, 192, 193
Gangakupa, 147 Indrasiitra, 202
Garuda, 160 lndre£vara, 125, 126
Gatrai, 135
GatrayT, 106 Jaganmata, 113
Gautama. 44, 134, 137 Jaina cull, 192
Gayatrl, 39 Jaina mendicants, 210
Gayatrl Mantra, 37, 39 Jalamatarah, 136
gentleness, 33 Jamadagni, 137
Ghana, 45 Jarasandha, 96
GhrtacT, 18 Jarayujas, 65
gift of a cow, 53 Jata, 45
gift of a lamp, 53, 60 Jatayu, 158
gift of gold in Kuruksetra, 165 Jayanta, 126
gift of water, 53 Jayantela, 126
girl of the same Pravara, 134 jealousy, 33
girl one should desist from marrying, 133 Jnanaja, 106, 135
girl one should marry, 134 Jrmbhaka, 75
gluttony and sex, 191
Gobhujas, 201, 215 Kabandha, 180
GomatT, 164, 165 Kadarhbi, 135
good conduct, 31 Kaikeyi, 157
Gotra-mothers, 76 Kakini, 127
Gotras and Pravaras of the Brahmanas Kala, 66
settled in Dharmaranya, 70-75 Kalayavana, 96
406 SkandaPurana
Kalki, 96 Lohayasti, 148, 149

Kama, 93 Lohayastika, 154
Kamadhenu, 77 longevity, 53
Kame£vara, 169 lust, 33
Karhsa, 96 lustfulness, 190
Kandii, 66
Kapila, 66 Madhuvana, 158
Kanyakubja, 190 Madhuvasanaka, 169
Kamafa, 114, 116, 118, 119, 121 Magha, 9
Karnataka, 111, 117 magically contrived STta, 160
Karnata reborn, 122 Mahabala, 135
Ka$I, 184 MahadevT, 135
Казуара, 65, 137 Mahadravya, 64
Kagyapa, 134 Mahaâkti, 135
Ke£ava fought a battle with Mahatl, 7
Lohasura, 151 Makaraksa, 160
Kegin, 96 Malla, 96
Khara, 180 Mama, 192
kidnapping a girl, 47 man addicted to evil deeds, 32
King Ama, 215 Mandala, 139
king (Kumarapalaka) hands over the letter MandaHkas, 201
of authority, 212 Mandallyas, 215
KotTSvara, 166 Mandehas, 39
Krama, 45 Manjughosa, 18
Kratu, 65 Mantra Snana, 38
Krodha, 66 Мали, 44
Krsna, 165
i a 9
Manca, 156, 157
Krsnadvaipayana, 6 Manci, 65
Ksapanas, 191 Mar[ana, 38
Ksatriyas, 191 Markandeya* 137, 141, 147
Ksemalabha, 135 marriages of various types, 46
Ksetradhara, 136 marrying a virgin of the same Gotra and
Kulacaras, 237 Pravara, 133
Kulamata, 108 Matali, 161
Kumarapala, 204 Matangi, 111, 117, 120, 135
Kumarapalaka, 193, 196, 202, 210 Menaka, 18
Kumarila, 32 mental sons of Brahma, 65
Kumbhakarna killed by Rama, 160 Meteors, 130
KuriibhTdhanya, 176 midday rites, 41
KurhbhTpala, the lord of MTtha, 135
BrahmSvarta, 192 Mlecchas, 191
Moheraka, 184, 192, 242
LakinT, 127 Mokse^vara, 103
Lak$mana, 156, 161 Muktaranya, 139
land-gift, 53 Mukteâ, 103
LaAka burnt, 158 Mukute$van, 135
letter of authority of Rama, 179,214
liberal gifts, 33 Naimisaranya, 165
lineage of Brahma, 65 Nalakiibara, 83
Lohisura, 138, 150, 151 NandigrSma, 157, 162
Index 407
Narada, 4. 7, 137 Pranayama, 37

Naraka, 96 Pratahsmarana, 34
Narantaka, 160 Pravaras, 70, 131
Narmada, 164 Pravaras of BhadrayoginI, 131, 132
navakara, 209 Pravaras of Chatraja, 132
navel of Visnu, 64 Pravaras of Camunda, 132
neglect of $raddhas and Tarpanas, 191 PVavaras of Darabhadarika, 131
new letter of authority issued, 211 Pravaras of Dvaravasinl, 132
Nikumbha and Kurhbha, 160 Pravaras of Jnanaja, 131, 132
Niriibaja, 136 Pravaras of Kau£ika, 132
Nitya£raddha, 42 Pravaras of Mahabala, 131
Niyamas, 32 Pravaras of PaksinT, 132
non-violence, 33, 194 Pravaras of $Thari, 132
not studying the Vedas, 48 Pravaras of £esadevT, 132
Nryaina, 48 Prayaga, 184
Nyagrodha, 64 presiding deity of the holy place
Dharmaranya, 171
omission of one's duties, 48 pride, 33
procedure of &ridevi (Srimata)
packet of hair from the left armpit, 210 worship, 120
Pada, 45 propitiation, 61
Pai£aca, 46 protest fast unto death, Rama’s, 159
PaksinT, 106 Prova, 66
PalayatT, 109 Pulaha, 65
Pampa, 158 Pulastya, 65
Pancavatl, 157 purification, 48
Paramesthins, 65 purity of the mind, 38
ParaSurama, 95, 157 Puma, 164
Panvettr, 134 Purusa, 65
Parivitti, 134 Purusottama, 151
Patahjali, 32 Purvacitti, 18
Pathas, 45 Puspaka, 162
path followed by one’s ancestors, 32
penance, 33 Rak$asa, 46
pilgrimages, 191 Raktapada, 237
Pippalamba, 135 Rama, 96, 159, 169, 200
Pippalalapuri, 106 Rama, the observer of auspicious
Pilacas, 61 vows, 167
PTtha of Ananda, 208 Rama and Laksmana fettered with
Pitrs, 130 Nagap&a, 159
Pitryajna, 48 Rama as a mere man, 194
Planets, 130 Rama brought back the son of a sage from
Pracetas, 65 the world of Yama, 180
Praclmadhava, 165 Rama had a fierce battle with
practice of the Sistas, 32 Ravana, 160
practices of good men, 31 Rama killed Ravana, 161
Prahasta killed by Nila, 160 Rama’s charter, 237
PrahlSda, 95 Rama’s edict, 178
Projapatya, 46 Raitibha, 18
Pramiocfi, 18 Ramefa, 169
408 Skanda Purdna
RameSvara, 203 Sarasvatl brought to Dharmaranya, 142

RatnagaAga, 192 Sardula, 159
Ravana, 96, 157 Satmghna, 157
Ravana killed a magically created Satyamandira, 242
SIta, 160 SatyavatT, 10
Raviksetra, 87 Sauri (Solar) Upasthana, 39
recitation of the Vedas, five types of, 41 Savitri, 106
reflection in water, 49 search for SIta, 158
regular bath, 33 self-immolation, 58
regular morning bath, 36 sellers of daughters, 191
religious observances of widows, 60 service of base people, 48
repairing the ruins in the holy place of serving the twice-born, 51
Visnu, 176 Setubandha, 200, 203
Revatl, 28 Seven Sages, 65
rivers are extremely holy, 164 Shadow-Saihjfta, 89
Royal Charter issued by Ramacandra, 193 Shadow-Sariijna cursed Yama, 90
Rtukala, 47 Siddha, 135
rules regarding bath, 36 Siddhiksetra, 184
signet ring of Rama, 237
£abari Mantra Vidya, 192 Sihori, 106
$abarl, 158 silence, 33
sacred observances, 33 Siitihara, 135
sacrificial rites, 33 Simhika, 66
Sadacara, 32 sin committed in Dharmaranya, 30
Sada£iva, 80 sin of Brahmana-slaughter, 124
Sahasrirjuna, 96 sipping, 35, 61
Sakata, 96 SIta, 156, 159
SakinT, 127, 130 Sltapura, 186
Salagrama, 165 sitting with shoes on, 51
salient features of Kali Age, 190 six Dharmabhiksakas, 42
Saihbhugrama, 139 six duties of Brahmanas, 176
SamTrana, 207 six enemies, 33
Saiiijna, 93 slandering, 190
Sarhjfia, the daughter of Vi£vakarman, 88 sleeping naked, 51
Saihjna in the guise of a mare, 89,91 Son of the Wind-god, 183, 241
Saihpati, 158 speaking the truth that is not pleasing, 52
SarhyaminT, 4 speaking the untruth that is pleasing, 52
Sandhya, 37 spirits, 61
Sandhya pereformed in a cowpen, 44 £raddha by means of greens and
Sandhya performed in a river, 44 vegetables, 61 ,
Sandhya performed in the vicinity of Siva, £raddha rite to be performed with money
44 earned, 61
Sandhya performed outside, 44 $rimata, 108, 109, 110, 111. 113
Sandhya rite performed at home, 43 Srimata installed at Madarika, 106
Sani, the son of the Shadow-Sariijna, 91 stage of a householder, 44
Santa, 108, 131, 135 Sthallpaka, 116
Santa and SumaAgalS, 186 Sthanacaras, 237
Santa installed as Kulamfitrka,
• *
108 Sthanamata, 109
S&nta installed in Nandapura, 106 Sthanu, 65
Sarasvatl, 141, 143, 154, 164 story of Dharmaranya, 6
Index 409
story of Samjna and birth of true guest, 45

Atainlkumaras, 88 truthfulness, 32
straight-forwardness, 32 twenty-four principal Pravaras, 70
study of Vedas, 33 twenty-one Prajapatis, 65
Siidras who serve well, 144 twig-brush, 36
SugrTva, 96 twin gods bom, 91
£uka and Sarana, 159 types of baths, 38
Suke$T, 18
Sukhavasa, 214 Udbhijjas, 64
Sukhavasaka, 215 unembodied speech, 146
Suklatlrtha, 184 unembodied voice, 112
Sunetra, 66 Upasthana, 39
Sun transformed himself into a horse, 9 if Urvafl, 17, 18
Supama, 135 Usara, 11
suppression of sexual impulse, 33
Surekha, 142 Vaigvadeva, 48
Siirpanakha, 96, 157 VaiSvadeva rite, 42
Surupa, 18 VaiSyas not bom of any womb, 79
Suryodha, 48 Vajrodaka, 39
Susaumya, 30 Vali, 158
Suvarna, 169, 184 Valin, 96
SuvasinT, 121 ValmTki, 137
Suvela, 159 VarahT, 135
Svayambhuva, 28 Varanasi,
« 184
Svedajas, 64 VardhanI, 19
SvTkara, 41 Varuna, 38
sweet temper, 33 Vasistha, 66
$yama, 118 Vasistha, 137, 163, 169, 182
Vasudeva in the form of a child, 64
Tadaka, 96, 156 Vasuja, 135
taking bribes, 191 Vayavya, 38
Tapas, 41 Vedabhavana, 242
TapatT, 164 VedavatT, 166
Tap!, 164 Vetalas, 130
Taptakunda, 91 VibhTsana, 159, 161
Tarpana nte, 40 Vijaya, 79
teaching a Vedic Mantra to a Siidra, 51 Vikata,■ ¥ 135
ten Niyamas, 33 Vinata, 66
ten Yamas, 32 VindhyavasinT, 136
test of purity of SIta, 161 violence not causing pain, 194
thirteen daughters of great fortune bom of violence sanctioned by the Vedas, 194
Daksa,
•*
65f Viradha, 157
thirty-six thousand Vaniks, 77 Vitalya brought by Hanuimn, 161
Tilottama, 18 visit to £risthala, 165
Time Table to be observed daily, 34 Visnu’s Maya, 102
Traylvidyas, 214 Visnu’s
* *
transformation as a horse-
treacherous friends, 191 necked god, 94
TriSiras, 96, 180 ViSvacI, 18
Trivenl, T84 Vitaakarman, 100, 101
Tmavarta,
■ ■ w
96 Vi£vamitra, 96, 156
410 Skanda Purana
Vigvavasu, 79 women in the nude, 49

VigveSvara, 27 worship of MataAgI, 122
Vrka, 96
Vyasa, 10 Yajha performed, 185
Yaksman, 122
waking up a sleeping man, 50 Yama and Yamuna, birth of, 88
waking up Kuiiibhakarna, 160 Yamas, 32
water wafted by sweeping, 61 Yamatlitha, 28
white ants, 97 Yamuna, 164
white gingelly seeds, 40 YafosvinT, 18
widow, 58, 59 Yastika, 155
women, 20 Yudhisthira, 7, 140
INDEX TO SECTION III
Aghora, 334 Citravarma, 301, 303, 3 0 4 ,3 0 9 ,3 1 2

Agneya (Bhasm a), 358 city o f Taksaka, 305
Aisvaryafe, 291 com m and o f deities, elders, parents
Ajamila, 321, 399 an d king, 315
Aiiisumatl, 297 conchshell, Rsabha gave a, 338
am ulet of Siva, 333 conversant with the Puranas, a person,
Anima, 291 394
applying Bhasma, procedure of, 358 cowherdess, a, 278
ash from funeral pyre, 363
ash previously charged with Siva’s Damayanti, 303, 306
M antras, 327 Dasarha, 245
A sraddha, 389 Dasarna, 321, 339
Atri, 387 *
D eath, 326
auspicious nam e o f Siva, uttering deceiving the q u een , b lu n d er of, 318
the, 268 D harm agupta, 294, 298
different kinds o f sins, 360
Badarayana, 393 dove in the previous birth, a, 273
Bandula, 396 Dravida, 377
Baskala, 396 Dravika, 297
bathing (the Siva Linga), 302 D urdharsana, 299
Bhadrakali, 266 Durmar$ana, 283
B hadrasena, 380 D urm edha, 389
Bhadrayu, 320, 327, 328, 342 Durvasas, 247
Bhadrayus, 338, 340, 343, 344, 346
B ham ini, 377 еШсасу of Bhasma (sacred ash), 320
Bilva bunch, 266, 268 efficacy o f Uma-Mahesvara-vraia, 366
Bilva leaves, 271 Ekacakra, 285
birth in a b ra h m a n a family, 268 encouraging and praising the holy
B rahm ana, 377 (Purana) story, 395
B rahm ana couple, 344 enjoym ent o f o th e r m e n ’s wives, 346
B rahm ana in the Dravida land, a, 354
Brahm araksasa, 351, 355, 361 faith, 362
fast on the fo u rteen th day in the dark
C andaka, 363 half of M agha, 250
C andala wom an, 260, 261, 265 fast on the fo u rteen th Tithi o f
C andrarigada, 303, 304, 306, 309, Siva, 271
313,328, 343,350 feelings, 362
C andrasena, 277, 278, 281 five faces of Siva, 334
C aturdasI day, 273 five-lettered M antra, 244
censure o f Siva, 360 five-syllabled M antra, 261
censuring a m an conversant with the five-syllabled Vidya o f Siva, 247
Puranas, 395 forcible cohabitation, 246
children o f K rodha, 388
C iniam ani, 277 G andharva m aidens, 295
circum am bulation, 274 Garga, 247
G itragupta, 391 Garima, 291
412 Skanda Purdna
Gauri, 319 on, 395

Gauri mahesa Vrata, 378 listening to the stories of Sambhu, 392
Gautama, 254 listening to the story while occupying a
giving to a man conversant with the seat on the same level, 395
Puranas new cotton clothes, 396 listening to the story while occupying a
going elsewhere in the middle when very high seat, 395
the (Puranas) story is in Lord Mahabala, 256
progress, 395 lying down and listening to the
Gokarna, 255, 265, 271,377,397 (Purana) story, 395
greatness of Bhasma, 355
greatness of the holy ash, 350 Madayanti, 251, 252, 253
great sinners in their previous Mahabala, 258, 270, 271
births, 267 Mahakala, 277, 278
Gunas, 307 Mahananda, 381
Mahima, 291
Hemaratha, 339, 341, 344 Maitreyi, 302
holy vow of Umamahcsvara, 368 Mandra, 321
Manibhadra, 277
Indrasena, 303, 304, 306,312,313 Mantra recited with faith, 362
fsitva, 291 Marici, 387
Isvara, 391 meditation, 399
men guilty of non-performance of the
Jambfi, 351 worship of Siva, 287
Japa of Rudradhyaya, 390 men never listening to the holy
Japa without Rudraksa, 379 story, 395
Japayajna, 243 men not bowing down before
beginning to listen to the holy
Kalavati, 246 story, 395
Kalinga king, 274 men occupying couches or sitting in
Kalmasapada, 252 the posture of Virasana, 395
*
king in Anarta, 274 misappropriation of Siva's assets, 294,

king in Saurastra, 274 360
king of AvantI, 274 Mitrasaha, 251
king of Gandhara, 274 Monday observance, 313
king of Sindhu country, 274 Mondays associated with Pradosa, 301
king of Vidarbha, 285,286, 314 Monday Vrata, 304
kings of Salva, 283 monkey and a cock, a, 381
Kirtimalini, 328. 343, 349 Mrtyu, 391, 392
Kotitlrtha, 258
Krauncaranya, 351 Naidhruva, 367
Krsna, 281 Nala, 303, 306
Kumudvati, 272 Nanda, 281
Narada, 390
Laghima, 291 nine deities, 359
listening to good holy stories, 399 nine leaders of sins, 388
listening to the holy story while Nisadha, 306
chewing betel leave, 395 Nyasa, 333
listening to the holy story without
devotion, 394 Padmakara, 323, 349
listening to the holy story with turbans Padmanabha, 367
Index 413
Padmavama, 274 Sivakavaca, 333

Pandya kingdom, 286 Siva’s Tithi, 268
Paramesvara’s world, 270 Sivatithi, 265
*
Parasara, 380 Sivayogm, a pious-souled, 321

pestle, 376 six-lettered Mantra of Siva, 244
Pingala, 321, 328 social attitude to widow-mothers, 375
power of Rudrddhyaya, 392 Somavan, 314, 315
power of Simantim, 319 son of Anjana, 281
power of the holy ash, 354 sons of Adharma, 388
Pradosa, 282, 287 sons of Kama, 388
Pradosa on a Saturday, 281 sons of Lobha, 388
Prakamya, 291 Srikara, 281
Prapti, 291 Srnjaya king, 274
preceptors, 245 story of a Candala woman, 266
prince of Pandya, 274 Sucivrata, 294
princess born of Yayati family, 274 Sudharma, 380
princess of Dasarha king, 274 Sumati, 321
princess of Magadha, 274 Sumedha, 318, 320
princess of Vidarbha, 274 Sumitra, 262
*
Sunaya, 328, 342, 349
rebuking of Siva’s devotees, 360 swoid and conchshell given by
resuscitation of the dead boy, 327 Rsabha, 343
rogues who create obstacles while the sword given by Rsabha, 338
(Purana) story is in progress, 395
Rohini, 376 Taksaka, 308
Rsnbha, 321,323,327,328,338,343,350 talking and interrupting while the
Rsyasriiga, 376 ___
(Purana) story is in progress, 395
Г
Rudrddhyaya, 387, 389 Tantric procedure of Siva-worship at

Rudrajapa, 392 Pradosa, 288
• *
Rudraksa, 332, 360 Tar aka, 380

Rudraksa, greatness of, 379 Tatpurusa, 334
three pat allel lines of white ash on the
Sadacara for a prince, 329 forehead, 332
Sadyojata, 334 Tithi of Siva, 259, 261
Sage Yajnavalkya, 302 Tnpundra, 358, 360
saintly people, association with, 386 two daughtiTs of A\idya, 389
Samavati, 317, 320
Samba, 376 Ujjayini, 277
Sanatkumara, 357, 361 Uma, 284
Sandilya, 285 Uma-Mahesvara-Vrata, 372
Sarada, 367, 373, 377 unembodied words, 376
Saradeya, 377, 378 U pa pa takas, 388
Sarasvata, 314, 318, 320
Satyaratha, 283 Vajrabahu, 321, 340, 342,344
Satyavati, 376 Vamadeva, 334, 350, 356, 361
serpent damsels, 305 Vasistha, 252, 253
Simanuni, 302, 303, 304, 309, 310, Vasina, 291
312, 313, 314, 328,343, 350 Vasudeva, 376
Siriiliakcni, 362 Vasumati, 274
sin of Brlhmana-slaughter, 254 Vedamitra, 314
414 Skanda Pkrana
Vedaratha, 367 worship of Sankara on every Caturdae!

Vibhandaka, 376 day, 275
Vidarbha, 283 worship of Siva, 271, 301
Vidura, 396 worship with faith, 362
viewing of the Sivalinga, 250 writing on the forehead, 325
Virabhadra, 391, 392
Yama, 392
wife of the ruler of Vidarbha, 283 Yogic practices, 270
worship at the time of Prado$a, 282, Yupaketu, 376
299 Wivanasva, 377

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THE

M O TILA L B A N A R SID A SS PU BLISH ERS

31. Rama’s Pilgrimage to Dharmaranya 164

Section III: BRAHMOTTARA-KHANDA • •

1. The Greatness of Pancaksara (Five-syllabled) Mantra 243

Index to Section II 403

B ook III: BRAHMA-KHANDA • *

S ection II: DHARMARANYA-KHANDA

Kala (Time, the cycle of time) which is divine, perpetual, ever­

body by means of penance (came there). He was engrossed in

ries concerning pious activities were heard by me. They were

He was the primordial speaker among Devas and Gandharvas of

96-98. The whole of my kingdom is happy by the contact of

The lord of immeasurable soul (ameyatma) asked him about

О excellent Brahmana, be pleased to tell me the meritorious

106. О king, go immediately to Gaiiga now for the sake of your

116-119. With your favour, О Brahmana, excellent stories have

beasts, wild animals, aquatic creatures or those living on dry land,

11-12. He causes the redemption of his ancestors of ten genera­

23-29. When was the designation Dharmaranya given by gods?

1. The eulogy of Siva in vv 14-25 represents Siva as the Upani$adic Brahman.

15. Repeated obeisance to you whose nature even the Devas

18. Obeisance to the Lord who is Visnu in his Sattva aspect,

trated on the ground (in the process of obeisance) like a piece of

Sambhu, the great Lord said:

Thereupon all those Devas, the dwellers of heaven, stood up,

Looking at all the Devas, Brhaspati spoke thus:

39. He went to every door in order to call them. Fetching them

On hearing the words of Indra, Urva£i, Tilottama, SukeSI, Manjughosa,

78-80. О holy Brahmana, foremost among those who have

established in Dharma. О lord, how did he get upset? Tell me the

Dharmaranya Established as a Holy Place

The son of Sun-god (further) said:

circumambulated Dharma thrice, bowed down to him and went to

The Devas said:

О Bull-emblemed Lord. О lord of compassion, you are really

approaches another man’s wife, one who scandalises others, one

After saying thus, the great lord vanished there itself.

should perform Sraddha rites there on the new-moon day, on Mon­

and religious gifts become everlasting, О lord of men, when of­

This holy narrative formerly narrated by Dharma, gives the

4. О son of РагаЗага, О noble lord, describe practices of

Brahmana is created by Brahma as the supreme lord of all living

forwardness, contemplation, avoidance of cruelty, non-violence,

what is beneficial to him.1

1. VV 31 ff give the model Time Table to be observed daily.

ceremonially sipped water, he should do so once again after tra­

procedural rules, is hundred times more efficacious than ordinary

desire two handfuls in succession. The Manes desire three hand­

Vaisvadeva rite of offering food to all gods.

he should feed three, two or one Brahmana for the purpose of

performed in a cowpen is ten times more efficacious, that per­

Norms of Good Conductfor Householders

7. (Mantras for) Santi (Peace) and Pusti (Nourishment) are

men in accordance with their capacity. The learned man should

Kala (Time, the cycle of time) which is divine, perpetual, ever

11-12. He causes the redemption of his ancestors of ten genera

should perform Sraddha rites there on the new-moon day, on Mon

and religious gifts become everlasting, О lord of men, when of

ceremonially sipped water, he should do so once again after tra

desire two handfuls in succession. The Manes desire three hand

performed in a cowpen is ten times more efficacious, that per

(3) Jarayujas (viviparous beings) and (4) Andajas (oviparous be

19-20. Then the thousand-eyed, thousand-headed, thousand

that holy spot Brahmanas of good conduct and auspicious obser

23. Then he assigned the obvious name Gajanana (‘Elephant