THE SKANDA-PURANA PART XIV MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED @ DELHIFirs Edition: Delhi, 1957 Reprint Delhi, 1987, 1994, 2003 Abo available at MOTILAL BANARSIDASS 236 Sri Ranga, 9th Main ITT Block, Jayanagar, Bangalore 560 011 41 U.A. Bungalow Road, Jawahar Nagar, Delhi 110 007 & Mahalaxmi Chamber, Warden Road, Mumbai 400 026 120 Royapetiah High Road, Mylapore, Chennai 600 004 Sanas Plaza, 1302, Raji Rao Road, Pune 411 002 Camac Street, Calcutta 700 017 ‘Ashok Rajpath, Patna 800 004 ‘Chowk, Varanasi 221 001 PRINTED IN INDIA BY JAINENDRA PRAKASH JAIN AT SHRI JAINENDRA PRESS, ‘A415 NARAINA, PHASE 1, NEW DELHI 110 028 AND PUBLISHED BY NARENDRA PRAKASH JAIN FOR MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED, BUNGALOW ROAD, DELHI 110 007CONTENTS SKANDA-PURANA Book V: AVANTYA-KHANDA Section Hf: REVA-KHANDA . Purana Texts Described . The Greatness of Reva . Markandeya Rescued in the Pralaya Boons to Narmada Naming the River Narmada . Epithets of Narmada Explained The Advent of Karma Kalpa . The Advent of Baka Kalpa The Origin of Narmada . The Benefits of Bath in Narmada . The Greatness of Narmada . Eulogy of Narmada . The Story of Twentyone Kalps . Kalaratri Annihilates the Universe . Turbulence of the Annihilation (Pralaya) . Eulogy of Siva by Brahma Annihilation by Twelve Suns . Glorification of Narmada . Varahakalpa . Varahakalpa (continued) . The Origin of the River Kapila . The Origin of Visalya : . The Greatness of the Confluence of Visalya . The Greatness of the Confluence of Karanarmada . The Greatness of the Confluence of Nilaganga . The Observance Called Madhika Trtiya . Creating Agitation in Tripura . Destruction of Tripura: Glorification of Jvaleévara and Amare§vara Tirthas 10 13 17 21 25 27 30 34 40 48 50 53 5B 62 64 68 69 74 87 89 91 91 106 10729. 30. Bi. . The Greatness of Patri 33. The Greatness of Agni Tirtha 34. . Glorification of Meghanada Tirtha . Glorifica . Kasi . Fruit of Dana Descri . The Sabara Goes to Svarga |. The Greatness of Silabheda Tirtha . The Greatness of Aditya Tirtha . The Greatness of Adityesvara Tirtha . The Greatness of Sakresvara Tirtha . The Greatness of Karodisvara Tirtha Skanda Purana The Greatness of the Confluence of Kaveri and Narmada The Glory of Daru Tirtha The Greatness of Brahmavarta ra Tirtha Description of Ravi Tirtha The Glory of Daruka Tirtha ion of Deva Tirtha tness of Narmadesgvara Tirtha . The Greatness of Kapila Tirtha . The Greatness of Karafjesvara Tirtha The Greatness of Kundalesvara Tirtha 2. The Greatness of Pippalada Tirtha The Greatness of Vimalesvara Tirtha . Eulogy of Silabheda . Andhaka Gets a Boon . Abduction of Sac . Devas Return to Svarga . Andhaka Blessed . Glori S ation of Silabheda about the Eligibility for Dana Ru . Glorification of Danadharma . The Story of Dirghatapas . Rksasrnga Goes to Svarga irghatapas Goes to Heaven aja Attains Moksa ed The Greatness of Kumaresvara Tirtha . The Greatness of Agastyesvara Tirtha . The Greatness of Anandeévara Tirtha . The Greatness of Matrtirtha The Greatness of Lunkesvara Tirtha 7 121 122 123, 125 129 131 133 135 137 143 146 148 151 156 159 162 165 168 170 177 181 185, 190 191 195 200 203 214 217 219 220 226 227 229 230 231 232 233Contents 68. The Greatness of Dhanada 242 69. The Greatness cf Mangalegvara Tirtha 243 70. The Greatness of Ravi Tirtha 244 71. The Greatness of Kamesvara Tirtha 245 72. The Greatness of Maninagesvara Tirtha 245 73. The Greatness of Goparesvara Tirtha 251 74. The Greatness of Gautamesvara Tirtha 253 75. The Greatness of Sankhacitida Tirtha 254 76. The Greatness of P: ‘a Tirtha 254 77. The Greatness of Bhimesvara Tirtha 256 78. The Greatness of Naradesvara Tirtha 257 79. The Greatness of Dadhiskanda and Madhuskanda Tirthas 80. The Greatness of Nandikesvara Tirtha 1. The Greatness of Varunesvara Tirtha 82. The Greatness of Pafica Tirtha(s) 83. The Greatness of Hanamante 84 Kapi and Other Tirthas 85. The Greatness of Somanatha Tirtha 86. The Greatness of Pingalesvara Tirtha 87. The Greatness of Rna-tray-mocana Tirtha 88. The Greatness of Kapilesvara Tirtha 89. The Greatness of Patikesvara Tirtha 90. The Greatness of Jalasayi Tirtha 91. The Greatness of Candaditya Tirtha 92. The Greatness of Yamahasya Tirtha 93. The Greatness of Kalhodi Tirtha 94. The Greatness of Nandikesvara Tirtha 95. The Greatness of Narayana Tirtha 96. The Greatness of Kotiévara Tirtha 97. The Greatness of Vyasa Tirtha 98. The Greatness of Prabhasa Tirtha 99. The Greatness of Nagesvara Tjrtha 328 100. The Greatness of Markandesvara Tirtha 331 ‘a TirthaSKANDA PURANA Boox V: AVANTYA-KHANDA Section II: REVA-KHANDA CHAPTER ONE Purana Texts Described Obeisance to Sri Ganeia Oth obeisance to Sri Purusottama. Om obeisance to Sri Narmada. Om obeisance to Hari, Hara and Hiranyagarbha. Obeisance to Vyasa, Valmiki, Suka and Paraéara. Obeisance to Preceptors, Cows and Brahmanas. 1. May the waters of Narmada ‘protect ye all—the waters which inebriate the swarms of bees with the fragrance of ichor washed off from the temples of elephants taking a dip in her, which are made tawny-coloured due to the saffron dissolved (and washed away) from the pairs of breasts of Siddha women while they take their holy bath in her, of which trees on either bank are strewn over with the flowers offered by sages every morning and evening, (the waters) the force of the waves of which is checked by alligators and trunks of elephants. 2. May Narmada with sacred places on her both banks, who has washed off the masses of sins of all the worlds and is worthy of being venerated by Devas, sages and human beings, always dispel (our) sins. 3. Narmada is possessed of meritorious waters. She has sanc- tified the entire earth. May she destroy all sins past, present or future, of the people taking birth on the earth. 4. Even ascetics desire her sandy banks. May Reva with Siva as her deity, ever rendering service to multitudes of sages, be conducive to my welfare. 5. After bowing down to Narayana and Nara, the most ex-2 Shanda Purana cellent one among men, to Goddess Sarasvati and to Vyasa one should recite Jaya’. 6-16. In the meritorious place of Naimisa which was resorted to by many sages, Saunaka who began a Satra (a sacrifice of long duration), asked Sita in detail: “O Sita, I believe that mastery of Dharma (holy rites and activities of piety) has been greatly esteemed always by you. As a disciple of Vyasa, you alone are the propounder of the divine, nectarine stories of the Puranas. Hence, O Kavi (the seer of things beyond), I ask you something pertaining to piety and holy places. There are many holy spots and shrines. They have been heard by me too. The divine river pertaining to Brahma (Sarasvati), as well as the river pertaining to Visnu (Ganga) have been heard by me. The third excellent river (Narmada) pertaining to Rudra has never been heard by me. O highly intelligent one, narrate unto me the details about that holy river having the Vedas as her sustaining basis—a river honoured and adored by the mul- titude of Devas and consecrated by (the presence of) excellent Tirthas. What is that land which Reva has occupied? How has she originated from Sri Rudra? Tell me all those Tirthas which have resorted to Reva.” Sita said: © Kulapati (Head of the families) of sages, you have put a pertinent question as to the nature of Narmada. She is won- derful, sacred, destructive of faults when described or listened to, O excellent one. The son of Satyavati, who had a sense of fulfilment after analysing, redacting and compiling the Vedas, Upavedas, Vedangas etc. is the expounder of the eighteen Puranas. After bowing down to him, I shall narrate the Puranas in due order. By giving discourse on them, there will be wel- come increase in piety and longevity. The Sruti and Smrti texts have been proclaimed as the eyes of Vipras (Brahmanas). One bereft of one of these two is a one-eyed man and one bereft of both is loudly proclaimed as blind. The Srutis, Smrtis and JAYA: This was the title of Mahabharata. It was at first restricted to that epic but.was adopted by the Purdnas like Vayu and Brahmanda. Finally Kalpatera, on the authority of Bhavisya Purina, conceded it to Valmiki Ramayana (VR), 18 Mahdpurinas and Manusmyti.V.iii.1.17-28 3 Puranas are the three eyes of learned men. He who sees through these three jis considered as part and parcel of Maheévara.' 17-28, The Vedic Vidya (lore) of the Atman was created by Isvara himself. Then there is Saunakiya lore (the Mantra lore such as Rgvidhana, etc.). Then there is the Pauraniki lore in the form of Dharmaiastra (treatises on ethics, piety and good conduct). These three lores are very important ones in taking definite decisions about all scriptural matters. This is the command of Brahma that Purana is (to be taken as) the fifth Veda. He who does not know the Purana does not under- stand anything here, whether it is a holy rite or piety or an item of knowledge of any sort or anything else worthwhile. What is there that is not found in the Purana? The Vedas have been well-ensconced formerly in the Purana. There is no doubt about it. The Veda is terribly worried about one with incomplete mastery of the Vedas apprehending, “He will distort me.” This is the conclusion arrived at earlier by Itihasas and Puranas that the Purana constitutes the soul of the Vedas; the well- known six Afigas (ancillary subjects) are the different limbs; what is found in the Vedas is seen in the Smrtis and what is seen in both is narrated in the Puranas. Among all scriptural treatises it was the Purana that was remembered at the outset by Brahmi. Thereafter the Vedas issued forth from his mouths. In this Kalpa and Manvantara there was only one Purana, O sage. It was the means of acquiring the three aims of life. The meritorious text consisted of a hundred crores of verses. The Four-faced Lord remembered it and proclaimed it to the sages. Thereafter the Purana functioned as the source of all the scriptural treatises. As time passed on the sage noticed the inability of the people to comprehend the Purana (due to their deficient intellect). The Lord assumes the form of Vyasa during every Dvapara Yuga always and abridges the Purana to eight hundred thousand verses. This again is classified into ‘WV 16-28 describe the importance of Puranas. It is possible that originally there was one compendium called Puréna. Due to later accretions, the original Purana was divided into many independent works, now known as eighteen Mahapur4nas, But the exorbitant claim that the original Parana consisted of w hundred crore of verses and is retained in heaven is an exaggerated ‘florification of Purinas.4 7 Shanda Purana eighteen (separate Puranas) and put into currency in the world of mortals, Even to-day the Purana extends to a hundred crore (verses) in Devaloka (world of immortals). 29-45a. Further, here it has been still abridged into four hundred thousand verses. These eighteen Puranas extant now are being enumerated here.’ O excellent sage, listen; I shall mention them each by name. The Purana has five characteristic features, viz. creation, subsidiary creation, dynasties, Manvantaras and genealogical legends (of kings). There in the collection, the first Purana is Brahma. There are ten thousand verses therein. It has a number of meritori- ous stories. Padma Purana is cited as consisting of fifty-five thousand verses. The third Purana is Visnu Purana with twenty- three thousand verses. The fourth Purana was originally pro- claimed by Vayu. It is remembered as Vayaviya Purana. Since devotion to Siva has been propounded in it, the other name for it is Saiva. O Saunaka, there are twenty-four thousand verses in it. The fifth Purana is cited as Bhavisya Purana containing four Parvas (Books). There are fourteen thousand five hun- dred verses in it. The sixth Purana contains nine thousand verses and it is glorified as Markandeya Purana. Agneya Purana is the seventh one and it contains sixteen thousand verses. The eighth one is mentioned as Naradiya Purana. It consists of twenty-five thousand verses. The ninth one is Bhagavata having two parts. The number of verses therein is eighteen thousand. The tenth Purana, Brahma-vaivarta, has been mentioned as containing the same number of verses. Linga Purana should be known as the eleventh Purana. It has eleven thousand verses. O eminent sage, that Linga Purana has two parts. They know that the twelfth Purana is Varaha Purana with twenty-four thousand verses. O most excellent one among the illustrious ones, Skanda Purana is divided into seven Khandas. It is observed that the number of verses in it is eighty-one thousand. Then the four- teenth Purana is Vamana by name. O Kulapati, ever since early days it is declared to consist of ten thousand verses. Kaurma 1, __ In this list of eighteen Purapas, Vayu and Saiva Purina are regarded as one and the same, though actually they are separate (Tagare, Intro, to Vayu Purdya, pp. XIX-XXV). Matsya (55.18-19), Agni (272. 45) regard Vayu (and not Sive) as a MahSpurana.V.iii.1.45b-53 5 Purana, the fifteenth Purana, they say, has two parts. In Kali age, O Lord of Sankhyas, it has seventeen thousand verses. Matsya Purana, the sixteenth one in the order, was narrated to Manu by the Fish (Lord in that incarnation). O most elo- quent one, the verses number fourteen thousand. Garuda Purana is remembered as the seventeenth Purana. It has nineteen thousand verses. The eighteenth Purana is Brahmanda having two parts. The number of verses is twelve thousand eight hundred. 45b-53. Similarly there are Upapuranas which have been narrated by Vedhas (Brahma). The excellent Saura Upapurana is a part of Brahma Purana. It has two versions. It is an easily accessible Upapurana based on the meritorious story of Siva. The first version is propounded by Sanatkuméra and the second one has been uttered by Sarya. O great sage, it is well known by the mame of Sanatkumara. The second Upapurana is Narasirnha. It forms a part of Padma Purana. Saukeya (that of Suka) is the third and is considered as a part of Visnu Purana. The fourth one is Barhaspatya; it is always honoured as an ancillary to Vayu Purana. The fifth Upapurana is Daurvasasa. It is always ancillary to Bhagavata. Narada Upapurana is mentioned by poets (learned men) as an ancillary to Bhavisya. (Then there are) Kapila, Manava and one narrated by Uganas. Varuna and the two Kalika Upapuranas are ancillary to Brahmanda. Samba and Saura Upapuranas with the collection of all topics are Mahesvara (pertaining to Maheégvara—Siva). Then there are Paraéara, Bhagavata and Kaurma the eighteenth. These eighteen Upapuranas have been enu- merated by me in due order. He who listens to or recites this Puranasamhita becomes sharer of infinite merit. On death he goes to the city of Brahma.6 Skanda Purina CHAPTER TWO The Greatness of Reva} Sita said: 1-8. Krsna Dvaipayana recounted the greatness of Narmada. It was what you asked me and I shall fully narrate it to you. O excellent sage, with the exception of Lord Brahma who is competent to recount the details of the holy spots on Narmada? Formerly Janamejaya put this very question to a disciple of Dvaipayana named Vaiéarhpayana. It has the meritorious ref- erence to the Tirthas on Reva. I shall mention it to you, O Saunaka. Formerly King Janamejaya, the son of Pariksita, was initiated in the holy rites concerning Yajfia. All the articles for Havis (sacrificial offering) had been gathered together. The rites were going on. Eminent Brahmanas were seated around and the sacrificial fire had been kindled with the holy offerings consigned to it. Everywhere pious discussions and discourses were being held. Day and night, O Kulapati, the words “Let it be given. Let it be consumed” were being uttered by the people, in the place of sacrifice. Those who were relaxed were indulg- ing in different pastimes. Thus the Yajfia was being performed in the chamber that was on a par with the heavenly assembly hall. Janamejaya then put this question to Vaigarhpayana who was seated there: Janamejaya said: 9-12. O Vaigarhpayana, it is known to me that by the grace of Dvaipayana, you have acquired knowledge. Hence, in the presence of the sages I am putting this question to you. Do tell me the events of the past regarding the holy pilgrimages of my forefathers. I have heard that they had experienced many kinds of painful calamities for a long time. After being defeated in the game of dice, the sons of Prtha, my grandfathers, began to wander all over the earth girt by the ocean, with a strong desire to visit holy spots. How did they fare in their wander- 1. This Purdga identifies Revi with Narmada. But as De (p98) points out, some Purdgas like BhP, Vamana, treat Reva as an independent river.V.iii.2.13-28 7 ings, O Brahmana? By whom were they accompanied, O dear one, in their travels over many parts and regions of the earth? You have been considered by me as omniscient. Do tell me these details. Vaisampayana said: 13-16. O Lord of the earth, O sinless one, after making obeisance to Lord Virapaksa (Siva) and the great poet Vedavyasa, I shall tell you what you have been asking. The five Pandavas, your grandfathers, spent some time in the excellent Kamyaka forest! along with Draupadi and Brahmanas. In that forest where the chief person was Uddalaka, the highly intelligent Kagyapa, Vibhandaka, the great sage, Guru, Pulastya, Lomaéia and others including their sons and grandsons lived. There they had their holy ablutions in all the Tirthas, O em- inent king. Then they went to the Vindhya mountain. 17-28. There they saw a holy hermitage surrounded by trees such as Carhpaka, Karnikara, Punnaga, Nagakesara, Bakula, Kovidara, Dadima, etc. It was rendered beautiful by Arjuna trees in full bloom, Bilvas, Patalas, Ketakas, Kadambas, Amras, Madhukas, Nirhnbas, Jambiras, Tindukas, Nalikeras (coconut trees), Kapitthas, Kharjiras and Panasas.-It was crowded and over- spread with various kinds of trees and creepers. It was spread over by various winding tendrils. The whole park was full of flowers and fruits, It was a big garden shining like Caitraratha forest. It was adorned with extensive ponds and tanks. It was embellished by clusters of lotuses. It was (as if) concealed by white, blue, yellow, whitish pink lilies, etc, It was scattered with Harhsas (swans), Karandava geese, Cakravakas (ruddy geese), etc. which enhanced its beauty. It was resorted to by many types of birds such as Adis, Kakas (a kind of raven), cranes, cuckoos, etc. It abounded in many types of beasts such as lions, tigers, boars, great elephants in their rut, huge-bodied buffa- loes, deer, Citrakas, rabbits, Gandakas (rhinoceros), jackals, antelopes, bears (Bhallakas), bipeds as well as quadrupeds. It was resplendent and pleasing to the mind. There were many cuckoos too. Many kinds of birds such as Jivafijivaka flocks One Kamyaka’Vana was on the banks of Sarasvati while another was in the district of Mathur (De 88).8 Skanda Puréna adorned it. The place was free from miseries and grief. It was highly charming with smart and active animals. People were free from hunger and thirst and devoid of all ailments. The whole place attracted everyone. Here the deer used to suck at the udders of lioness with great affection. Cat and mouse licked each other with faces lifted up. The same was the case with lions and elephant cubs, serpents and peacocks. On seeing that beautiful forest the sons of Pandu entered it. 29-36. Dharmaputra saw there Sage Markandeya! who had the lustre like that of the midday Sun. He was attended upon by sages who were masters of the different scriptural texts. They belonged to noble families. They had the Sattva qualities and they strictly followed the conventions regarding cleanli- ness and good conduct. They performed Japa thrice everyday. They were endowed with great intelligence, patience and far- titude. They were particular in performing Japa three times a day. They were interested in regular performance of Homa with the chanting of the Mantras of Rk, Yajus and Sama Vedas. Some of the attending sages were performing penances sitting in the midst of five fires. Some preferred to stay in secluded spots; some kept their arms raised up. Some remained without any support. Others kept on moving along with the movement of the Sun. Others took food in morning and evening. Still others took only one meal per day. Some took food once in twelve days. Some had food once a fortnight. Still others took food on every new-moon day. Some used to eat moss alone from ponds. Still others regularly took in only Pinyaka (oil- cake). Some ate Palaga leaves. A few had restricted regular food. Some took in only air or water. The sage was attended upon by eminent old sages of the types mentioned above. The glorious son of Dharma entered the hermitage and saw the quiescent, excellent sage, engaged in meditating on the great- est Being (Brahman). After circumambulating, he prostrated before him like a log of wood. 37-46. On seeing Dharmaputra fallen at his feet with devotion, the intelligent sage glanced at him for a long time and asked, “Who are you?” 1, Markandeya: A great sage who witnessed seven Kalpas. He was associated with Yudhisthira as a member of his Sabhi (Mbh, Sabhd, chs, 4-15) and in his exile in the forest (Mbh, Vane, chs. 186-252). He is the narrator of Revi-Mahdtmya..2.47-58 9 On hearing his words, a boy near him said, “Here is Dharmaraja who has come to meet you.” On hearing the words utiered by the boy, he respectfully said, “O dear one, O dear one, do come, do come.” After moving a little from his seat, the sage lovingly sniffed at his head and made him seated. After he had been seated in the assembly, he honoured him duly by offering cereals grown in the forest, fruits, roots and juices of various kihds. All the Pandavas along with the Brahmanas (accompanying them) were suitably honoured. After resting for a short while, Yudhisthira, the son of Dharma, asked the excellent sage with curiosity: “Sir, it is known to me that you are the most long-lived one of all the people. O sinless one, narrate unto me the relevant events of all the seven Kalpas. Even when a Kalpa ends and when the mobile and immobile beings perish, you do not (perish), O eminent Brahmana. How is this? What is the reason therefor? O sage, there are many rivers including Ganga. All of them flow into the seas. Among them which are those rivers that survive the Pralaya? What are those that become dissolved? Which of those rivers are always full of sacred waters? Which of them never get perished? O dear one, do tell me this with a delighted mind. I wish to hear it entirely along with the sages and kinsmen.” Sti Markandeya said: 47-58. Very well, O highly intelligent Yudhisthira, O son of Dharma! I shall narrate duly what you have eagerly asked for, O sinless one. This is the ancient meritorious legend re- counted by Rudra. It dispels all sins. Listen to the merit of one who listens devoutly to it. O king, there is no doubt about this that he will obtain that merit which is ordinarily obtained through a thousand Agvamedhas and a hundred Vajapeyas. According to the statement of Rudra, a Brahmana-slayer, a liquor-imbib- er, a thief, a cow-slayer—all these men become freed from all sins. ‘ These rivers are remembered (i.e. traditionally known) as those that dispel all sins: Gaga, the most excellent one of all the rivers, Sarasvati, Kaveri, Devika, Sindhu, Salakuti, Saraya, Satarudra, Mahi, Carmila, the meritorious Godavari, the river10 Skanda Purana Yamuni, Payosni, Satadru and the splendid Dharmanadi. There are other rivers too. O excellent king, I shall tell you the reason. The seas and all the rivers get destroyed in every Kalpa. But even when seven Kalpas passed away Narmada has not perished. O great king, Narmada is the only excellent river that stays for the longest time filled with water and eulogized by groups of sages, O blessed one. Ganga and other rivers become destroyed at the end of every Kalpa. This divine river has been seen since long. This I shall explain fo you, O sinless one. O great king, it is a miraculous river well-known in all the three worlds. CHAPTER THREE Markandeya Rescued in the Pralaya Yudhisthira said: 1-11. O great sage, the terrible annihilation of seven Kalpas has been witnessed by you. There is no one else here, O holy Sir, who is so long-lived as you. Padmanabha (Visnu with a lotus in the navel), the slayer of Asuras, who has a thousand feet’, eyes and bellies has béen seen by you when he was lying asleep in the vast expanse of water. When the mobile and immobile beings were being burnt, it was through the grace of that Lord that you were not destroyed. It was due to the boon granted by the Noble Soul. O sinless one, what were the miracles seen by you, as you were wandering about? O holy Sir, mention this. My curiosity is great. When the terrible end of the Yuga was imminent, when there was excessively terrible destruction, when all the worlds were formerly afflicted with drought extending to more than a hundred years, when the destruction of vegetation and medicinal herbs was awful, when there were neither the Devas nor the Danavas, when every- thing was devoid of vigour, when there was no utterance of Vagat, when everything was defiled much by Kali, when the rivers, lakes, ponds, puddles and parks became dried up, when, An echo of Puruga-sikta (RV X.90). Here Vignu is identified with the Primeval Man,V.iii.3.12-22 11 O holy Sir, Maharloka merged into Janaloka, where were the noble-souled sages, the Brahmanas, the Ksatriyas, the Vaigyas, etc. and the sages equipped with divine splendour? O great sage, when all beings are destroyed, which of the living beings remained stable (alive)? Did they disappear altogether? Do mention, O highly fortunate one, all these things severally. What are the elements? O eminent Brahmana, how can one attain Siddhi when the terribly hideous Kala had caught hold of.even Brahma, Visnu, Indra and Rudra? On being enquired thus by Dharmaraja, the wise Sage Markanda surrounded by groups of sages, said thus: Sri Markandeya said: 12-22. O king, let all the sages along with you listen to the great Purana narrated by Sarnbhu to the Vayudevata!. This ancient work was heard by Skanda from Vayu. Vasistha heard it from him and Paraéara from him. From him (Parasara) it was heard by Jatikarnya and by the great sages from the latter. Thus it was traditionally narrated by hundreds of excellent Brahmanas. The Samhita consisting of a hundred thousand verses was narrated by Sarnbhu indeed by thoroughly explor- ing earlier all the Sastras and the deeper meaning of the Vedas in fact. Later it was classified into four, in accordance with the four Yugas, after due consideration by great sages, of the deficiency in the intellects of men. After propitiating Pagubhartr (i.e. Pagupati-Siva), the great Lord, I heard this Purana which I shall narrate entirely to you. On hearing this, O king, all the creatures are freed from all sins, mental and physical, accumu- lated in the course of seven births. With the favour of Visnu Paramesthin, the Lord of Devas, I have repeatedly witnessed the terrible destructions of seven Kalpas. When the whole universe was utterly burnt by the twelve Adityas and everything was turned into a vast expanse of water, I had to swim through the ocean with the movement of my arms. Wandering (swimming) thus, I became utterly exhausted. Then, O king, I saw in the water the ancient Purusa, the Lord without beginning and 1. W#12-14 give the Texttransmision of Reva Khanda through Gunu-poremperd as follows: Sqzhbhu->Vayu-)Skanda->Vasigtha-)Parddara-> fittikarnya-> Vyisa> Sit12 Skanda Puréna destruction, having lustre like that of the Sun. He had bright- ened the peak of the Lord of Mountains and all the ten quarters. A second person, Manu, was seen, accompanied by his sons and grandsons. 23-32. He too was drifting in the great deep sea envel- oped in darkness. He was whirling round and round as though perched on the rim of a wheel, without resting even for a short while. Swimming in the great sea with the movements of the arms, I became afraid and dispirited. Stationed there, ] saw the great Fish in an inebriated state. O descendant of Bharata, he spoke to me on seeing me: “Do come; do come.” He was Maheésvara in the form of a fish, the most important and the chief of all. Thereupon, O Lord of men, I hurriedly proceeded near the mouth of that Lord. I lost consciousness and became utterly exhausted and disgusted. Then I saw at the extremity (end) of the ocean, a meritorious river meandering as it wished’. She had many whirlpools and eddies. Waves were set in motion in the waters and she seemed to laugh boisterously by means of the foams. Fishes of diverse kinds swimming therein made the waters agitated. There was a young woman of comely appear- ance in the. middle of the river. She was dark in complexion like the petals of a blue lotus. The current of the river was quite agitated with ripples. Her bodily limbs had the divine golden colour. She shone remarkably like molten gold. She had kept a big boat pressed on either side by the pair of her knees. Manu asked her: “O divinely excellent lady, who may you be? O celestial lady of great beauty, what may be the purpose for which you stand here? When both Suras and Asuras have perished, you are moving about in the ocean gracefully! The rivers, the oceans and the mountains have perished. O chaste lady, how is it that you alone among these many stay behind? I wish to hear the great reason therefor. O goddess, tell me without omitting anything.” The Abala (the frail lady) said: ‘ 33-41. am the sin-destroying meritorious river well known by the name Amrta. I have originated from the limbs of Iévara. 1, Six Kalpas are described to affirm the imperishability of Reva. Sage Markandeya Pralayas. is a witness as he too was with her in thoseV.ii4.1-46 13 Whence is fear if you resort to me? O Brahmana, I have brought this boat for your sake. Sankara is stationed therein. Hence it will not get destroyed. On hearing her words, my eyes became dilated with wonder. I got into the boat, O great king, along with Manu. With palms joined in veneration, I bowed down to the Lord, the all-per- vading great Isana, the bestower of freedom from fear, and eulogized him: “Obeisance to Lord Sadyojata and Vamadeva. Obeisance unto you in every birth. Obeisance to you who are attainable through devotion. Obeisance to Bhih and Bhuvah. Obeisance to the Lord senior to Rama (Visnu). Obeisance to you, O fair Lord Kala; obeisance to one in the form of Kali. Obeisance to the incomprehensible one, the one of unmanifest form; to the great Lord and abode of brilliance. We do know the Lord of Lords, O Rudra. Obeisance, obeisance to you. Obeisance to the cause of the creation and annihilation of the universe. Obeisance.” Thus eulogized by me before the creation (of the world), the great Lord became pleased with me. Then he said: “O devotee of excellent holy rites, choose a boon.”' CHAPTER FOUR Boons to Narmada Sri Markandeya said: 1-6. Then I alighted from the sea (the boat) along with Manu and bowed to the pair of feet of Mahadeva saluted by all Devas. He was stationed on the peak of Trikita* having the lustre of gold and comprising rocks of various colours. The Lord was seated on a great peak. He was accompanied by a crore of Rudras. The unborn, immutable Lord of the noble soul identical with all living beings was saluted by us both. O 1. This seems to be an abrupt end of the chapter. 2. A lofty mountain to the north of Panjab and south of Kashmir, the Tri- hakud of the Atharva Veda (De 106).14 Skanda Puréna king worthy of esteem, O scion of the family of Kuru, I stayed in that terrible, vast expanse of water along with Rudra for a thousand Yugas. Yudhisthira said: O dear Sir, on hearing this a great deal of curiosity has been aroused in my mind. Hence even as I listen along with my kinsmen, please tell in detail who was that lady of eyes resem- bling lotus leaves? She was wandering like a Yogin in that vast ocean-like expanse of water enveloped by darkness. She intro- duced herself as the daughter of Rudra. Sti Markandeya said: 7-12. Formerly Manu was asked by me this same ques- tion. I shall recount the origin of that lady. The night of Brahma Paramesthin passed off and the bright day dawned. The creatures were being created. Then I bowed down my head to Manu, O Yudhisthira, and put to him this question: “Who is this lotus-eyed, dark-complexioned lady with a coun- tenance resembling the Moon? She declares herself to have been born of Rudra and wanders in the vast expanse of waters. Is she Savitri, the mother of the Vedas? Or is she Sarasvati? Is she Mandakini (Ganga), the most excellent one of all the rivers? Is she Laksmi? Or is she Uma? She may be Kalaratri herself or she may"be Prakrti worthy of happiness. Do tell me this, O holy Sir. She is indeed Amrtasarbhava (origin of nectar, or originated from nectar). She wanders in the vast sea-like expanse of water of terrible appearance, where serpents and Raksasas have perished.” Manu said: 13-19. Listen, O dear one, I shall duly explain her origin, how this lady of excellent complexion originated from Rudra. Formerly Siva Sankara of quiescent body performed ‘extensive penance along with Uma for the sake of the welfare of all the worlds. The Lord of self-control, the immanent soul of all living beings, climbed the Mountain Rkgagaila’ and performed 1. Rhya-daila-Rkya-porvata: The eastern part of the Vindhya range extending from the Bay of Bengal to the source of Narmada and Sona. (De 168-169)V.iii.4.20-33 15 a severe penance. He was invisible to all living beings. As that Lord was performing penance, perspiration issued forth from his body. The (drops of) sweat originating from Rudra flooded that mountain. The highly meritorious, excellent river was born of it. It was she of long eyes resembling the petals of a lotus, whom you saw in the sea-like expanse of water. Formerly in the first Krtayuga, she assumed the form of a woman and propi- tiated Rudra for ten thousand years. Thereupon Sankara, the great Lord, was pleased. Accompa- nied by Umi, he spoke to her: “O highly fortunate lady, speak out whatever there is in your mind.” The Sarit (The River) said: 20-33 By your grace, O Lord of Devas, let me be imper- ishable at the advent of Pralaya when all mobile and immobile beings are destroyed. When the rivers, oceans and mountains have perished, O Lord of Devas, let me be holy and imperish- able, with your favour. Devout persons who have taken bath in me should be rid of all their sins, even if they have committed major and minor sins, O Sankara. Jahnavi destroys great sins in the northern region. I should become so in the southern region. Then only I shall be worshipped by gods. Just as the celestial river coming down from Svarga became well-known on the earth as Ganga, O Lord of Devas, so let me be the Daksinaganga (Southern Ganga). A man who devoutly takes his holy bath in me, O Maheévara, should acquire that merit which is usually obtained by taking holy bath in all the Tirthas of the earth. O Lord, may the sin of Brahmana-slaughter and others like that which have remained accumulated be destroyed by takirig the holy plunge for the period of a month. My desire is that, due to the holy dip in me, O Sankara, one shall get all those benefits that accrue from the study of all the Vedas and performance of all the Yajiias. From my water, O Sankara, let there be that benefit which usually arises from all sorts of Danas and fasts and the holy plunge in all the Tirthas. Those who adore Maheévara on my banks should repair unto your Loka, O Siva. Let this happen, O Lord, Q Maheéana; O Lord of the world, this alone is the boon. I desire that you do stay always on my banks along with Uma and other deities. Let every living being that dies in my waters go to Amaravati, whether16 Skanda Purana they have done excellent Karmas or ignoble Karmas, whether they are mentally calm with full control over the sense-organs or not. O Lord of the chiefs of Devas, if you are pleased and if you consider it proper, let me be well-known in all the three worlds as the destroyer of great sins. O excellent king, the Bull-vehicled Lord was requested for these and other divine boons by Narmada. On being pleased he said: Sri Mahesa replied: 3448a. O uncensured (i.e. praiseworthy) lady, O illustri- ous one, let what has been said (requested) by you, happen thus. O lotus-eyed one, excepting you, there is none else de- serving the boon in all the worlds. O lady of excellent coun- tenance, undoubtedly you have become one liberating devo- tees from all sins ever since the time you issued forth from my body. At the period when Kalpas come to a close, and specially at calamitous times, those men who reside resorting to your northern bank, and even insects, worms etc., trees, hedges, creepers etc. do attain excellent goal, O fair lady, after the fall of the bodies.. Those Brahmanas of great regard for piety and holy rites who resort to the southern bank and reside there till death, do go to the place of the Pitrs. At your instance, as well as for some other.reason, I shall always stay with Uma on your banks. O fair lady, O great lady, undoubtedly everything will happen thus. The deities will live on your northern bank along with Visnu, Brahmi, Indra, Candra and Varuna and also Sadhyas, at my behest. Similarly, O celestial lady of great beauty, the others will stay on the southern bank along with me and the Pitrs. This is your boon. Do go (hurry up), O blessed one; redeem men from sins. Do go there accompanied by the groups of sages, Siddhas, Suras and Asuras. 43b-54. After saying this, Lord Mahadeva, duly bowed down to by me and Manu, vanished along with Umi. Therefore this highly meritorious river is mentioned as the destroyer of great sins. This is the lady about whom you asked. Let there be no amazement on your part. This is (on a par with) Ganga of great merit, well-known in all the three worlds. With herV.ii1.5.1-14 17 fifteen different branches it floods all the ten quarters. They are: Sona, Mahanada, Narmada, Surasa, Mandakini, Dasarna, Citrakita, Tamasa, Vidaéa, Karabha, Yamun, Citrotpala, Vipasa, Rafijana and Valuvahini. All these are born of the feet of Rksa mountain. All originated from Rudra. All are meritorious, auspicious and bestowers of welfare. They destroy all sins. She is eulo- gized by the masters of the Vedas, by these divine names as well as by the illustrious knowers of the Puranas, by Ajyapas and Somapas (varieties of Pitrs). O excellent one among men, everything has been narrated. That which is conducive to good fortune and uttered by Manu is splendid. The origin of Amrta is incomparably sacred, since it is spoken by Rudra, O scion of the family of Bharata. Those men who glorify these fifteen names after getting up early in the morning, will attain the entire benefit of a holy plunge into the river. After casting off their human form, they will attain the highest place by riding an aerial chariot of solar lustre, reverberating with the sound of a hundred bells. CHAPTER FIVE Naming the River Narmada Yudhisthira said: 1-14. O excellent Brahmana, the entire story recounted is wonderful. The groups of sages along with me are extremely wonder-struck. It is very assuring that this divine, meritorious Narmada, that has issued forth from the body of Rudra and hence has no human source of origin, causes the destruction of great sins. O sage of good holy rites, when seven Kalpas have come to a close (even as you have been a witness), this aus- picious river along with you has not become dead. What else can be a more excellent merit? What are those Kalpas referred to, the seven ones, which come to an end, if this divine lady and you too, O great sage, have not become dead. When the whole universe had been converted into a vast expanse of waters without any trace of the flocks of birds, at the close of the Yuga, what was the form assumed by Mahadeva? How does he18 Skanda Purana annihilate the universe? How does he remain in the great sea of waters? How does he create the universe? How does he sustain the subjects? What form does the divine river assume when everything has been converted into a single sea-like expanse of waters? Why is she called Narmada? How is she remembered as Reva? Why this name Afijana (or Rahjana)? Why Surasa? Why was she called Krpa? Why the name Mandakini? Why should she be (called) Sona? Why (is she called) Trikata? Why Valuvahini? Crores and crores of Tirthas have entered the great ocean. How many crores of these rivers serve Narmada? How is she served by the sages with sacred threads and by the dei- ties? O excellent sage, why is it heard that she is divided sev- erally? Why is she called Vaisnavi by those conversant with the Purana? What are those Sthanas and Tirthas where the excel- lent river has to be adored? Do mention the different Tirthas separately where Hara is present. What is the size and magni- tude of the divine river as created by Rudra? Of what nature are the Karmas (rites) mentioned by Rudra to you? O excel- lent Brahmana, how did this region become over-run by Mlecchas? O highly intelligent Markandeya, O holy Sir, narrate this unto me. Sri Markandeya said: 15-26. | May all the sages, and you too, O Yudhisthira, lis- ten to the Puranic legend regarding Narmada as recounted by the Trident-bearing Lord. It was heard by me from the Vayu Devata and he had heard it from Maheévara. Since human beings are incapable, the sages abridged it formerly. The first one is Mayara.' O dear one, Kaurmya comes thereafter. Then Pura, Kaugika, Matsya and Dvirada; Varaha is what was seen by me. Vaisnava is the eighth one. Then what was called Nyagrodha was evolved; then the excellent Akarnksa. Then Padma, Tamasa, Sarhvarta, Udvarta and Mahipralaya. These, the thinkers on the Vedas mentioned in regard to the Purana. These are the abridged versions condensed by those noble souls. They have been divided into four parts by Brahma and others and the great sages. That I shall expatiate upon, O knower of the contents of Puranas. The highly terrible seven 1. These are later considered as names of Kalpas.V.iii.5.27-37 19 Kalpas during which this river did not die (had these charac- teristics): All mobile beings became enveloped in darkness without distinguishable characteristics and were not known clearly. The rays of the Moon and the Sun vanished. The living beings disappeared. At the extremity of the darkness, the Purusa, the preceptor of the universe, was known under his great name. The eternal one was both manifest and unmanifest. He moved about therein alone. Then the one consisting of Orhkara passed off and Dvija (the second-born from the original) created Gayatri. Then Iéana, the Virat (Cosmic) Purusa, sported about with her. From his own body he created the universe consisting of and named after the five elements. Sportingly he created the universe consisting of and named after the five elements. The being called Virat sportingly created Hiranmaya (golden be- ing) along with the Bija (seed). That became the divine egg resembling the twelve Adityas (Suns) (in brilliance). 27-37. _ Breaking it (the egg) the four-faced being, Pitamaha, was born. He created thus the universe consisting of Devas, Asuras and human beings, animals, creatures and birds, the sweat-born, egg-born and the embryo-born ones. This egg is proclaimed as the first one in the Puranas. O excellent king, Paramesthin Rudra sported about with Umi in the vast expanse of.sea-like water. A splendid girl was born out of the sweat of Umi due to her delight. When Sarva’s chest pressed against the breasts of Umi, a great girl of lotus- like eyes issued forth from the sweat. This is the second birth, O Yudhisthira. That (lady, river) whirled around the worlds of Devas, Asuras and human beings. Unrivalled in beauty of form as she was, she maddened the three worlds. On seeing her, the leaders of Devas and Daityas were enchanted. They wondered: ‘How is she to be obtained?’ O scion of the family of Bharata, they searched for that girl here and there. She fascinated the entire universe through her seductive and graceful charms and coquettish manners. She moved about in her divine form like a lightning streak in the middle of clouds. The most excellent one among all maidens, she shone in her lustre. Then all the Suras, Daityas and Danavas who were enamoured of that girl and overcome with Kama (lust) requested Rudra for that girl to be given to-them. Then Mahadeva said: “Of the two, Devas and Danavas, he who will prove superior in strength20 Skanda Puréna and splendour will attain this girl, not otherwise, O excellent Suras.” 38-44, Then all the Devas and Asuras approached the girl saying, “I shall seize her, I shall seize her.” Even as all were watching her, the girl vanished. Then they saw her stationed a Yojana away. All of them then rushed to the place where she was seen. Then they saw her stationed three or four Yojanas away. Then the lady of elephantine gait vanished and stationed herself hundreds and thousands of Yojanas away. On account of her lightness she was seen hundred thousands of Yojanas away. They saw her sometimes ahead and sometimes behind in different directions and intermediate quarters. The beautiful lady appeared in one direction and many directions. Thus they were forced to wander about by her for a period of a thousand divine years. But that girl born of Mahadeva's limbs was not attained by them. Thereupon the Lord laughed boisterously along with Uma. 45-52. The Ganas joyously danced in accordance with the beating of the time. Suddenly the girl was seen very near Sanikara. On seeing her the wonder-struck Devas returned with faces turned away. Then the Pinaka-bearing Lord himself gave her a name: “Since you humoured them by means of your pranks and gambols, O beautiful girl, you will become the excellent river Narmada (Narma, humour+dé, giver).” The Lord resumed his form and joked. This river of cool water and auspicious features was called Narmada by him. When the destruction of the seven Kalpas, as was said by Sarbhu before, took place, O great king, she did not die. She became well-known as Narmada. Then he gave that well-behaved, splendid girl to the great Ocean. The Lord, the Lord of Devas, the Lord of all living beings and goblins gave her to the Ocean. Thereafter the divine river Narmada laughing boisterously through the foams de- scended from the great mountain Rksa and entered the Ocean, the Lord of rivers. Thus she was born of Ivara in the Brahma Kalpa and was seen by me in Matsya Kalpa. Listen as described by me.21 CHAPTER SIX Epithets! of Narmada Explained Markandeya said: 1-7, Again, O excellent king, when the end. of the third Yuga approached, Lord Nilalohita assumed the forms of the twelve Suns and burnt the entire ocean-girt earth along with the mountains and forests. Maheévara then was in the form of Kala, the destroyer. Thereafter he became an enormously big cloud and flooded the entire earth with water. His body as- sumed a dark physical form and the earth was marked with lightning and Moon as though hit with a weapon and flooded with water. The entire universe was turned into a vast expanse of water. By means of his Maya, he withdrew the universe into himself and slept in the translucent water. In the ocean envel- oped in darkness, when the element of Vayu (Wind) assumed the activity of Mahesvara, I wandered about for a period of a thousand divine years. O great king, I meditated upon the Lord in the form of Ormkara, the Lord by whom everything was rendered impenetrable. I was meditating in the pure water when the mobile and immobile beings got merged in that ter- rible ocean. I suddenly espied a Mayira (peacock) embellished with golden feathers with wonderful eyelike marks of various colours. The peacock was blue-throated and had excellent eyes. 1, The following are the epithets of Narmada: (i) Trikisfi: The river descended from Mount Trikija (w 16-17). (ii) Mahafi: (i) The river lifted up to Mount Rkga (wv 26-27): (ii) Of speed- ily flowing current (w 30-31). (iit) Sone: That in which drops from Siva's trident fell (v 28). (iv) Surasé: A river of excellent Rasa or water (v 32). (v)_ Krpé: A bestover of freedom from Sarhsira (w 52-84). (vi) Mandakini: A slowflowing river (v 34). (vii) REVA: Reverberating all the quarters with sound (Rave) while flowing (wy 37-88). (viii) Maharpavé: Who broke away from the Ocean (v 39). (ix) Vipépa : Remover of sins (v 39). (x) Vipaéa : Remover of the bond of Sarhsira (v 40). (xi) Vimala : With clean, splendid waters (w 41-42). (xii) Karabhd ; Of lustrous hands (waves) (wv 42-48). (xiii) Rafijand : Delighter of the world (vw 43-44). (xiv) Vayu-vahini: Carrier of every resident on her bank to heaven (v.44).22 Skanda Purina 8-20. Then the Mayiira (peacock) of great prowess moved about within the ocean-like expanse of water which it agitated much through its great shrill cry. Tke three-crowned peacock was Siva, the protector of the three worlds, He agitated the waters in the form of a peacock. He saw the river of great flow of current, whirling within the great ocean. On seeing her whirling rapidly with waves after waves, Mahadeva in the form of Mayiira asked her: “Who are you, O splendid lady with a permanent physical form? In the course of the great annihi- lation you have not become destroyed, even when the multi- tudes of Devas and Asuras have perished in the great ocean- like expanse of rivers and lakes. Who are you, O lotus-cyed one, who continue to move about? How is it that you did not get destroyed?” Narmada said: With your favour, O Lord of Devas, I have no death. Do create the universe once again, O Lord. The night has come to an end. On being told thus, Mahadeva shook the cage-like plumage of feathers. Then from the middle of the cage, from the plum- age issued forth all these: The great Daityas and Devas were born of his wings. The river Narmada began to flow in between those two groups. Thereupon another great mountain was seen, O eminent scion of the family of Bharata. It had three huge peaks and it appeared like a horned bull. It was well-known by the name Trikita. It was embellished with all jewels. The river descended from Trikita and flooded the earth. Hence she became well known as Trikisfi. She is the greatest saviour of the Pitrs. From the second peak Ganga spread over the surface of the earth, The third peak split into seven pieces. They became the seven Kulaparvatas in Jarhbiidvipa. All the things of the world were born, such as planets, constellations, moon, villages, rivers, four types of living be- ings, viz. the oviparous, the viviparous, the sweat-born and the germinating ones (i.e. trees and plants that pierce through the ground and grow). Thus the entire universe issued forth fromV.iii.6-21-34 23 the Mayira formerly. Everything, O tiger among men, was born of Mahadeva. 21-27. Then the Lord of Devas separated the rivers and oceans and said to Narmada: “You go to the southern quarte’. Just as in the northern country Jahnavi is the meritorious sacred river, destroyer of great sins, you shall be the splendid river in the South. Just as Ganga originating from my head is highly meritorious, so also indeed better than Ganga, you shall be meritorious undoubtedly. With a part of mine I shall be by your side. You shall be a panacea for those who are defiled by great sins.” On being told thus by the Lord, she became the Southern Ganga and destroyer of great sins. She hurriedly went to the southern region of the country. With the blessings of the Moon- crested Lord, she went to the Rksa mountain whence she, being urged by Mahadeva, proceeded with the full comple- ment of the currents of water. She was called Mahati by Mahadeva, O Lord of the earth, because she was lifted up with great speed. 28-34. | While the Lord was performing the penance, drops fell down from the tip of the trident. Hence she became known. by the name Sona. Those rivers are seventeen in number. Of all the rivers, Narmada is the most meritorious, since it had issued forth from the body of Rudra and also through the grant of the boon by the noble soul. Due to the blessings of Sarikara, the divine river is the destroyer of great sins. She is-called Mahati also, because she was seen in the terrible, great ocean. Her limbs were prominent and she is huge in size. Hence also she is called Mahati. On being stirred and agitated by the elephants of the quar- ters comparable to clouds (in size), the waters became turbid, but she has excellent Rasa (water). Hence she is (called) Surasd. Bestowing freedom from fear, she is sympathetic to all the worlds immersed in the ocean of worldly existence. Hence she is remembered-as Kypa. Formerly in the meritorious Krtayuga she was embellished with the divine Mandira flowers strewn from the Kalpa trees. The river is full of Rohitaka fish. So she flows slowly. Hence she is remembered as Mandakini.24 Skanda Puréna 35-45. She came to this world quickly piercing through the great ocean. She is worthy of being adored by Suras and Siddhas. Hence she is Maharnava. She has clusters of lilies of various colours. She is agitated by Rksas (bears) and Dvipas (elephants). She breaks through the large mountain and proceeds to the great ocean. With great Rava (sound) she makes all the quarters reverberate, flooding all places and shining everywhere. Hence she is re- membered as Reva. She makes those miserable (ones) on account of the suffer- ings of wives and children due to the curses, wherewith they are overwhelmed, free from sins. Hence she is remembered as Vipapa. She redeems and liberates from harassment due to bondage and the great misery.caused by faeces, urine etc., as well as dust and mire and blood. Hence she is called Vipasa. She is the redeemer from the ocean of worldly existence. Narmada has waters free from impurities. Her face is as splen- did as the clear moon. In the great, awful envelopment of darkness, she is highly lustrous. For all these reasons, she is called Vimala by learned men, O excellent king. Her hands (waves) are as lustrous as the rays of the sun and moon. As she flows the whole universe rejoices. For all these reasons, she is called Karabha. Merely by her sight, she delights the worlds, O descendant of Bharata. The meaning of the root VRafj is to delight, O excellent king. Hence she is called Rafjana. She takes even grass, creepers, hedges, creatures and birds to heaven (once they grow nearby). Hence she is called Vayuvahini. He who knows the (meaning of) names in this manner and particularly the way she flows, goes undoubtedly to Rudraloka after being liberated from sins.V.iii.7.1-20 25 CHAPTER SEVEN The Advent of Kitrma Kalpa' Sri Markandeya said: 1-9. Again there was the advent of a vast expanse of ocean- like water with horrible features in which mobile and immobile beings perished. The whole world was submerged in water. Darkness enveloped everything and there was no light at all. Brahma alone assumed the form of a Khadyota (Firefly, Glow- worm). For the period of a thousand divine years, he moved about in the great ocean enveloped in darkness. He then saw in the terrible expanse of ocean, the Lord asleep in the form of a tortoise. The excellent Lord, the incomprehensible, ex- tended to a thousand Yojanas. He resembled the twelve Adityas (Suns) in splendour. He had a thousand feet and cyes. On seeing him, Brahma was surprised and roused him slowly by means of auspicious hymns taken from the Vedic and Vedanga texts: “O Vacaspati (Lord of Speech), do wake up. O Supreme Being, obeisance to you. O Parameévara (Supreme Lord), the entire universe is stationed in your-belly. Hence, O Mahasattva (huge being of immense inner strength and good qualities), release what was withdrawn within by you. The night of Brahma has passed off. The day has dawned. O Lord of all worlds, have a view, whereby the universe can take birth.” On hearing his words, Paramesvara (Great Lord) got up ejecting the three worlds that had been swallowed at the time of the close of the Kalpa. Devas, Danavas, Gandharvas, Yaksas, Uragas (Serpents) and Raksasas along with the Moon, the Sun and the planets, issued forth from his body. 10-20. After dividing the entire ocean-like expanse of wa- ter, Parameévara espied the earth consisting of trees, medici- nal herbs and puddles, extensively abounding in stones and flood of water and full of rivers and lakes. He saw Himavan the great mountain, Sveta the excellent mountain, the great mountain Sragavan as well as other Kulaparvatas. (He espied) the Dvipas 1, This describes Narmada in the form of a beautiful lady who survived Pralaya in Korma Kalpa.26 Shanda Puréna such as Jarnbi: Dvipa, Kuga, Krauiica, Gomeda, Salmala, ending with Puskara and the seven great oceans, the great mountain Lokaloka— all these were stationed in front. That Mahegvara saw the entire universe consisting of the mobile and immobile beings with the fourfold Prakrtis that had come out at the beginning of the Yuga. The Lord saw the earth with scattered pieces of rocks. The goddess (divine lady) was in the great ocean perched on the back of the tortoise. On the top of the shattered rocky hill where there was neither a river nor a lake, the waters of the ocean were moving in waves with agitated whirlpools and eddies. The medicinal herbs were shedding lustre on the surface of the earth where there were various rocks and stone slabs. The great Lord saw the river reverber- ated with warbling of birds and teeming with fish and tortoise. The divine river resembled an excellent cloud. She had divine charm and a number of incomparable eddies (stores of-water). The divine river Narmada was in the form of a woman in the middle of the ocean and she had dark complexion like the colour of a cloud. The thighs, buttocks and the breasts were thick and huge. She ‘had inimitable gorgeous garments and she was bedecked in ornaments. She had anklets and girdles of excellerit chains. She was bedecked in necklaces and brace- lets. 21-27. He saw Narmada of unmanifest limbs and noble features. She was beautified by various ornaments of magical origin. The young woman had just risen above the water with half raised arms eulogizing the Lord of the chiefs of Devas. Her eyes were large like the petals of a lotus. On seeing that splendid lady, I was overwhelmed with surprise in the heart. I took my holy dip in her splendid water. I began to eulogize joyously by means of Mantras taken from the Vedic Scriptures. In front of her I saw the mobile and immobile beings created along with Devas, Asuras, Gandharvas, Pannagas and great Uragas. I saw that the highly esteemable lady did not undergo destruc- tion before because she was born of the body of Mahadeva. With his favour she did not get dissolved. She was seen by me again and again. O excellent king, it has been recounted to you. Those excellent Brahmanas who study this manifestation pertaining to Karma and the learned men who listen to it, are liberated from all sins.V.iii.8,1-22 27 CHAPTER EIGHT The Advent of Baka Kalpa Markandeya said: 1-10a. When the world was destroyed again and envel- oped with water, I was caught in the middle of the great ocean and so I crossed the waters with my arms. When a hundred divine years elapsed, O excellent king, I was completely ex- hausted. I began to meditate on the Lord who could take me across the great ocean. At that time, as I was meditating, I saw a great bird resem- bling a pearl necklace, Kunda flower, and the moon (in com- plexion). I saw a Baka (crane) white like cow's milk. , On seeing that crane, I was dismayed: ‘Whence can there be the existence of a bird in this terrible, great ocean?’ I thought. Untiringly I went on swimming (to it) and asked that crane: “O Lord endowed with divine Yogic soul! Assuming the form of a bird you seem as if to enchant me. Who may you be, wandering in this vast expanse of waters? Do narrate this to me completely. Whoever you are, I do obeisance to you.” He told me: “I am Mahadeva, Brahma and Visnu. O dear one, don’t you understand that the entire universe has been annihilated (or taken within)? O great sage, I am the father and mother of the universe as well as of yours. Seeing every- thing submerged in the great ocean, I was moved with sympa- thy. Hence I have come here in the guise of a bird. Why are you getting agitated? Why do you wander like this in the great ocean? Quickly come within the fold of my wings, O Brahmana, so that you can rest.” 10b-13. On being told thus by that Lord, O king, I en- sconced myself within his wings and began wandering in the water. At the end of even a thousand Yugas I was not tired and I continued to be in the middle of the ocean. Then, O virtuous king, I suddenly heard in all the quarters an excellent, mys- terious sound mixed with the sound of anklets. All of a sudden the entire mass of water in the ocean shrank in size. ‘What could this be?’ Thinking thus I looked in every direction. 1422. Ten girls from all the quarters came to.the ocean. They were clad in gorgeous garments and bedecked with anklets28 Skanda Purana and other ornaments. One of them had the lustre resembling that of the moon. Another had the radiance of the sun. A certain girl had the lustre of a mass of collyrium. One of the maidens had the brilliance of a red lotus. They had different forms. All of them were gentle and they were bedecked in various ornaments. Those holy maidens worshipped the crane with Arghya, Padya and garlands. The self-refulgent mountain entered that immutable, very terrible bird of mountain-like size. It became enlarged into thousands of Yojanas and hun- dreds of Yojanas. There was a distance of thirty thousand Yojanas from the terrestrial zone. Then the earthly zone assumed a divine refulgence abound- ing in five kinds of gems. There was a divine flight of stairs of crystal rendered very charming with golden pillars. (The city built there) extended to a thousand Yojanas. Twice that was its length. It had a great many tanks and wells, palaces and towers. Kalpa trees abounded in the place. It was decorated with sixty flags. In that beautiful, excellent city there was another beautiful city embellished with various kinds of gems. The altar was brilliant with flags and banners. The city was two hundred Yojanas in length and a hundred Yojanas in width. 23-31. There was a very splendid river in the middle of the city. It had meritorious waters and rocky banks studded with gems. It was a great river. On its bank I saw a great Linga too. It had the lustre of lightning and the Sun. All round, it was set with blue sapphires. In some places it resembled fire. In some other places it was smoke-coloured, yellow in some places, red in other places and white elsewhere. The Linga of diverse colours was very wonderful to behold. It was surrounded by Brahma, Visnu, Indra and Sadhyas. It was surrounded by Nandiévara and other Ganadhyaksas, Indra and Adityas. Istared at that great Linga of Igana alone. Thereafter I saw Devas and Danavas with closed eyes lying asleep all round it. They were bedecked in divine jewels and ornaments. Then after taking their holy bath in the waters of that river, those highly esteemed, excellent, ten young maidens duly of- fered Arghya, Padya to the Linga along with that bird and worshipped them with divine flowers. Like lightning vanishingV.iii.8.32-48 29 behind a cluster of clouds, all those ladies disappeared within that excellent city. 32-38. Neither the king of birds was there nor those women nor the Devas. The Linga alone which was being worshipped (by me?) remained there. I was surprised. On account of the grief, I was fainting as it were. I thought everything was an illusion created by Rudra. Then those girls emerged (from the water) brightening the entire universe with the divine gar- ments and ornaments they were wearing, like lightning streaks brightening a cluster of clouds. After adoring the Linga with divine, golden lotuses those ladies of splendid countenances and excellent ornaments soon entered the water. In the other excellent city I repeatedly saw a divine (immor- tal) girl adoring Maheévara. Thereupon I asked that beautiful lotus-eyed girl: “Who may you be, O goddess staying in this city worshipping Siva? Where have all those ladies gone? Where are those leaders of Ganas? I do obeisance to you, O illustrious Maheévari. O lady of holy rites! I wish to know this with your favour. Take pity on me, O great goddess! O sinless one, do tell me this.” The Stri (lady) replied: 39-48. © Brahmana, how is it that I have been forgotten by you? You had seen me in the previous Kalpa. Let there be no forgetfulness on your part. I am the same Kalpavahini well- known as Narmada; I was born of Rudra’s body. The girls seen by you adoring Maheévara, the girls who have brought you along with the king of birds, O excellent sage, are the quarters. Mahayogin Mahe§vara has been brought here by these, Nandisvara and others from Sivapura, O Brahmana. The same deity, Mahadeva, has established himself here in the form of a Liga. The preceptor of the Suras and Asuras is being worshipped by Brahma, Visnu and Indra. It is called Linga by the great sages conversant with the Puranas, because the entire universe consisting of mobile and immobile beings, becomes merged therein. Formerly, all the groups of Devas were taken together and dissolved by the Lord through Maya. They are not seen now. On being created by the Self-born Lord, they will be seen again. I am engaged in adoring the Linga. My name is Narmada. I have been the maid in attendance of Rudra for a period of a thousand Yugas.30 Shanda Purana O eminent Brahmana, you have become immortal with his favour. By worshipping Siva, you have become a Siddha equipped with truth, straightforwardness and kindness. After saying this the goddess vanished there itself. 49-55. The women, the Lord of Devas, Maheévara in the form of a Baka—all vanished. On hearing her words I got down into the great river and took bath, with the recitation of Mantras duly worshipping the Linga. But when I rose up from the river I could not see the Linga or the river, O king. At that time itself all the worlds were born and also the earth with all forests. The same firmament became spangled with the stars, moon and sun. As before, what was rendered unseen was seen again. I mentally bowed down to the Lord and worshipped Maheévara. It was thus that in the previous Baka Kalpa, this immutable lady (Narmada) was seen by me. Narmada, the destroyer of the great sins of human beings, (was seen by me). Hence this esteemable (divine river) should always be resorted to by all Brahmanas, Ksatriyas, Sadras, Vaigyas and others of righteous nature if they wish to get piety increased. Those who devoutly take their bath in the waters of Narmada even once and wor- ship MaheSvara get all their sins dissolved undoubtedly. CHAPTER NINE The Origin of Narmada Sri Markandeya said: 1-7. I shall recount to you another subsequent Yuganta (ending of a Yuga). Listen. Formerly when the world consisting of the mobile and im- mobile beings was burnt by the Suns, when everywhere the rivers, lakes and oceans were completely dried up and de- stroyed, when the utterance of Vasat became non-existent among men, when people began to transgress bounds of decorum, the entire sky was filled with clouds of various forms shining with eS.V.iii.9.8-18 31 rainbows and the world was filled with floods of water. There- upon it formed a vast ocean-like water expanse. Lord Hara kept the entire universe within his belly and went to sleep. Supporting his own Prakrti that Lord of subjects, the Yogic soul, entered the ocean and lay down for a period of a thou- sand Yugas. All the sages beginning with Bhrgu and those beginning with Sanaka, all those who reside in Brahmaloka saw the Bull- emblemed Lord lying asleep along with his wife on a splen- didly pure couch covered with many sheets. 8-18. That lady is omniformed. Mahe§vara is also omniformed. I saw the immutable Lord who closely embraced her and lay asleep. At the foot of the Lord I saw that dark-complexioned girl characterised by lotuses, with well-shaped buttocks, mas- saging the feet of the Lord. That Syama (Dark-complexioned one) was clad in pure, spotless garments. She had a python for the sacred thread. Her eyes resembled the petals of a lotus. She was bedecked in all sorts of ornaments. This knowledge- able Narmada of excellent complexion serves and attends upon the sleeping Lord of the chiefs of Devas for the entire period of a thousand Yugas. Brahmi, the great Lord too, eulogizes the immutable Sankara along with his mental sons, Bhrgu and others, by means of the four Vedas held by him, O king. With great devotion they eulogized Sarnbhu free from ailments. With the Mantras origi- nating from Iévara, they continued the eulogy of the Lord of Devas there. All of a sudden, all those four Srutis got sub- merged into the sea. With the Vedas got lost thus, the Lord (Brahma) became enveloped with the darkness of ignorance. He approached Lord [sana who was asleep and began to wake him up. “O Hara, O tawny-eyed one, get up, O Mahadeva, O Maheévara. All my Vedas have been taken away. Hence I am attempting to eulogize (you). The entire universe consisting of the mobile and immobile beings, whether divine or non-divine had been pervaded by the Vedas. It is due to them that I could remember the past and the present and performed the duty of creation. Without them I feel isolated. I am no better than a dumb, blind and senseless one, always. Without them there is no hope of any movement, vigour, strength or ardour. O32 Skanda Purana Lord of the chiefs of Devas, I cannot recollect anything with- out them. 19-28. It behoves you, O Lord of the chiefs of Devas, to give them (back) to me quickly. The entire universe consisting of the mobile and immobile beings is insentient, blind and’ deaf. O Lord of Suras, the fourteen worlds do not shine. Deprived of the Vedas, O Lord of Suras, I have become deficient in vigour and vitality. Hence I bow down (ardently). Whatever there is, whether mobile or immobile, is entirely born of the Vedas. O preceptor of the universe, the entire range of scrip- tural texts shines well only as long as the eternal treasure of the Vedas has not been removed. By keeping up and holding steadfast to the Vedas one can quell all sins as in the case of the darkness that is destroyed by the rising sun. The eternal Brahman is the subtle mystery in the Vedas. O Lord, I used to know it as seated in the heart. It has gone now due to the roar of the Vedas. O Sankara, I was reciting the Vedas before you to-day. All of a sudden, those Vedas have gone away. O Lord, I shall not be in a position to create the earth. All of them (the Vedas) have entered the ocean in front. They are being requested for by me. Let them stay in my memory. O Sarva, this daughter of wide eyes knows every- thing. O Bhava, no one else is like her. She has been in existence for a thousand Yugas. This illustrious sage Markanda is the most excellent one among intelligent ones. O Mahadeva, he attends upon you in every Kalpa. He performs excellent Vratas for the sake of the welfare of the three worlds.” 29-39. On being told thus by Brahma Paramesthin, the Lord of Devas spoke to Narmada, the most excellent one among rivers, in sweet and smooth words: “O blessed one, tell Brahma what he is asking for? By whom have all the Vedas of Brahma, the preceptor of the universe, been taken away?” On being told thus by Rudra, the fawn-eyed one said: “O Maheévara, while you were asleep, Brahma was reciting the Vedas. In this terrible expanse of water, two terrible Danavas, Madhu and Kaitabha, spotted out a vulnerable point. These two Asuras were already born in the previous Kalpa. They could not be defeated by Suras. O Mahadeva, formerly it was you who had created them. Hence they were invincible to Suras and Asuras. They had all the glory and fortune. They became subtle likeV.iii.9.40-50 33 wind. They snatched off all the Vedas even as the Grandfather was reciting them. Thereafter they entered the great ocean.” On hearing these words of Amrta that highly refulgent one remembered the Conch-discus-club-bearing Lord of Devas*. O great king, that excellent Sura, the Lord capable of bringing about the death of the Danavas, the Lord adored by all the deities, came to the surface of the earth. The Lord then as- sumed the form of a fish and stirred up the ocean. There the Lord saw the Vedas kept in Patala. The Slayer of Madhu saw the two Daityas of great vigour and vitality. By means of his power he slew the two mighty-armed Daityas of great vigour and terrific strength. The Lord of the cosmos bedecked by the discus brought the Vedas kept hidden there in water and handed them to the Four-faced Lord. 40-50. Thereafter, having regained the Vedas Lord Pitamaha became delighted. He again began the creation of the entire universe consisting of the mobile and immobile beings. The maid in attendance of Rudra, the meritorious divine river, the sanctifier of all living beings, diverted her water there. Thereupon Devas and sages, with penance as their sole asset, began with highly delighted mind the worship of the Three- eyed Lord on her banks. The single form of Mahesa became for another reason triple arid began to function in the forms of Brahma, Visnu and Iévara. Those who are deluded enough to emphasize absolute dis- tinction among these are of sinful activities. How can they have piety and spiritual fulfilment? In the same manner these three rivers born of Rudra are one and the same in the different forms of Ganga, Reva and Sarasvati. Ganga is the form of Visnu and is conducive to the destruction of all sins. Narmada originating from the body of Rudra is also like that. The form of Brahma, Sarasvati, is well known in all the three worlds. The divine form of the goddess 1. The role of Narmada as the reporter of Veda-snatchers, Madhu and Raitabha, to Siva who was lying asleep on the ocean of cosmic waters is meant for the glorification of Narmada and Siva. BhP, Mbh and other Puranas do not attribute this (Visnu's) role to Siva. 2. The credit of killing Madhu and Kaitabha and restoration of the Vedas is not denied-to Visnu. But it is said that he was commanded to do 40 by Siva. This'ts a Saivite twist to the episode.34 Skanda Purana can go wherever she desires. She stands for the richness (i.e. powers) of speech. Narmada is specially greatest and most auspicious form di- vinely bestowed with the power of going wherever she pleased. Everywhere she is adored by Suras. She is remembered as the subtlest of all subtle forms pervading all living beings. This is the immortal, everlasting, excellent flight of stairs leading to heaven (Svarga). She was created by Rudra as the redeemer of people from the ocean of worldly existence. 51-56. Those who drink the water of this river become liberated from the mass of great sins. They leave off the state of mundane existence that existed without beginning and attain the pure and permanent salvation. As is Ganga, so is Reva and Sarasvati too is so. The merit acquired from holy bath, visiting and meditation is mentioned as equal. Due to the boon granted, the blessed one (Narmada) is mentioned as superior by learned men. By the mercy (of the Lord) she does not get defunct. If she is approached (the devotee is liberated). Hence people are liberated from sins by due performance of holy ablution and other auspicious rites, if they bow down to the Three-eyed Lord on Narmada, O excellent king. Since this great river has originated from the limbs of Uma and Rudra, she has become highly meritorious and she takes the devotees to Svarga. He who listens to the activity of the divine river (after getting detached from the body of the excellent Igana) goes to Rudra, being sung about loudly by Gandharvas and Yaksas. CHAPTER TEN The Benefits of Bath in Narmada Yudhisthira said: 1-12. O excellent Brahmana, in which Kalpa was this highly egtéémable Narmada divided by all the noble-souled sages en- dowed with the power of penance? Narrate this in detail, O most excellent one among eloquent persons. What calamities have the people to face at the end of theV.iii.10.13-20a 35 Kalpa? O Sir, describe the arrangement as existed in the last Kalpa? O sinless one, how was this in the earlier Kalpa that preceded it? On being requested thus in the midst of the assembly, Markanda spoke these words: Markandeya said: I shall narrate (it). Let this be listened to by all. This story has been successively heard from the earlier days. This is the special story of the the great Kalpa beyond this one, when Kala (Time, god of destruction) was terrible and hideous, caus- ing the destruction of the worlds, Even in that highly terrible situation, this (river) did not die. Hence she was divided by the delighted (sages). Listen to that story. In the three days of Pitamaha, when the Yuga was about to come to an end, the mental sons of Brahmi, excellent persons like Brahma himself, viz. Sanaka and other noble souls, and those who were called Vaimanika Ganas (groups of people moving about in aerial chariots), the Guardians of the quarters, Yama, Indra, Varuna and others—all these remained awaiting Kala (god of death). They were interested in the events of the world. Then, when the Kalpa came to a close, they had excellent knowledge that the life span of everyone comes to a close in accordance with the nature of the Yuga. They then left Bhirloka (earth) and came to Bhuvah world. Then they gradually (moved) to Svarloka, Mahah, Jana and Tapas Lokas (regions). After all the other Lokas, they resorted to the excellent Satyaloka. For a period of a thousand Yugas, they remained in Satyaloka, accompanied by their sons and grandsons till the Cosmos was created again. 13-20a. Such of those sons of Brahmi as do not exist at the beginning of the Kalpa, leave off the three worlds and remain without any supporting base. The Brahmanas who were with them and the ascetics as well, Yaksas, Raksasas, Pigacas, the other Vaimanika Ganas, the highly esteemable sages, the dif- ferent kinds of Varnas —all these undergo suffering on the earth along with others dwelling on the surface. A great drought extending to a hundred years happened to befall them. It-was extremely terrible, bringing about the de- struction of the worlds, causing trees and creepers also to perish.36 Shanda Purana It brought about a great agitation in all the three worlds and dried up the seven oceans. All the people were overpowered by hunger. They began to wander in all the ten quarters. In their miserable condition, they sustained themselves with fruits and roots and bulbous roots. The rivers, wells, oceans and sacred Tirthas as well were resorted to. These too—all the oceans and rivers, got dried up. Thereat living beings of very poor intrinsic strength got perished at the outset, being de- prived of a great quantity of water. 20b-27a. When the rivers and oceans got destroyed, sixty thousand sages living in Kuruksetra, Vaikhanasa Brahmanas, Dantolikhalins (who just bit grains with their teeth making them their threshing and pounding rods), ascetics who lived in secret caves of Himacala —all these ascetics who were dis- tressed due to hunger and thirst approached me. With palms joined together in veneration all said: “O great sage, we are in anguish. O Brahmana, the whole universe consisting of rivers, oceans and mountains has completely dried up. Where will we all go together until the times change? O eminent Brahmana, you are long-lived. You did not die even at the close of the Yuga. Everything of the past, future and present is retained in your heart (memory). Hence you know everything. O Brahmana of great holy rites, do tell us. How long will we have to spend, O highly esteemable sage of good Vratas? All the mobile and immobile beings are distressed an being assailed by drought. Save us from utter annihilation, O highly esteemable one.” 27b-38a Thereupon, I mentally pondered and spoke thus urging those Brahmanas: “Alll of you leave this Kuruksetra along with your wives and sons. Leaving this northern quarter, let us go to the excellent southern region, abounding in towns, vil- lages and milkmen’s colonies, and beautified by cities and met- ropolitan areas. Let us go to the banks of Narmada resorted to by many Siddhas. Let us see that highly meritorious (river) born of Rudra’s limbs, conducive to the destruction of all sins, the highly esteemable one surrounded by Nyagrodha trees. Her waters have ripples and whirlpools; she abounds in frogs and fish. The chirping sound of different kinds of birds rever- berates. Crores of sages resort to her. She is ardently attended upon by the devotees of Mahegvara, Sankhyas and Siddhas. We are afraid of droughts but on both of her banks we shall buildV.iii.10.33b-52 37 our hermitages without difficulty. We can successfully perform holy rites.” 33b-36. On being told thus they came to the banks of Narmada accompanied by their followers. They settled there without any fear from anywhere. They remembered the common difficul- ties at the beginning of a Kalpa. They came to'the banks of Narmada at the very beginning of Kali Yuga. Then for a complete period of a hundred divine, years they stayed on-the banks of Reva. O king, I witnessed the miracle of the stay of the sages there for a period of thirty-sit thousand human years. 37-52. When (the other parts of) the world were assailed by drought, when the mobile and immobile beings became dried up, when all the reckonings of the beginning of the Yuga had been changed, when there was loss of consciousness fol- lowed by a hue and cry, when the classification of the four Varnas became extinct, when the.order of Balis (oblations) and Homas became defunct, when the utterance of the phrases Svaha and Vasat ceased, when'the purity of personal cleanli- ness and good conduct was no longer maintained, then this excellent river alone was resorted to by crores of sages. No other river was as beautiful as this in all the three worlds, O king. This region with the meritorious water shone like the city of Amaravati of Indra. The divine river Narmada shone like Ganga in Svarga. The temples and shrines were splendid and the hermitages were well-planned. There were as many shrines adorning both the banks as there were trees and mountains up to the spot where she meets the ocean. When Agnihotras were performed, the sacrificial offerings and the smoke issuing forth gave the region around Narmada the appearance of a night during rainy season. Shining splendid with the adorations and consecrations in the many shrines, the area with many rivers blazed like the cities of Indra and of Bhaskara. Some performed austerities in the midst of five fires. Some performed Agnihotras. Some of them were engaged in austere penance and they took in (inhaled) the columns of smoke. Some were engaged in Atmayajfia (meditation on the self). Others were engaged in devotional practices. Some followed the Vaignava tenets and others the Saiva observances of vows.38 Skanda Purina In taking food also, they had varieties: Intake of food once in a day, once in two days, once in six days etc. Some practised C’ndrayana; some Krcchra and some Atikrcchra. Thus they worshipped Lord Sankara and Lord Keéava by means of these and similar kinds of austerities elaborately practised on the banks of Narmada. They worshipped the great Lord as a single entity or in different forms. In the extremely terrible Kali Yuga, they at- tained excellent Siddhi. Lord Iga granted Siddhis to the differ- ent devotees in accordance with the nature of their devotion, extent of knowledge and the aspect of the deity adored with devotion. In accordance with the natural urge they attained Siddhi and got dissolved (in the deity?). Those people who resort to different deities, wallow in the ocean of worldly existence. They are persons who leave the great tree of Isana and cling to the branches. They come back to the world and are born frequently. In the course of the four Yugas, they wander successively in various kinds of births as Devas, immobile beings etc. 53-61. Re-birth, off to Svarga and down to the terrible Raurava— that will be their lot. On the other hand, those who devoutly worship Bhava, Lord iéana, on the banks of Narmada, are not born again. Some of those who had been adoring till their death had attained the greatest goal; some in twelve years; other ascetics in six years; some in three years; some in a single year. Some have become Siddhas in six months and others in three months. These sages had resorted to the Lord and Narmada of great renown. After cutting off all the defects of the worldly existence, they have attained the eternal Brahman. Thus in Kali Age, hundreds and thousands of sages have resorted to the banks of Narmada and merged into Rudra. Those Brahmanas who resort to the banks of Narmada and put in effort to perform the Saiva Vrata, devoutly take their holy bath thrice a day and adore the Lord, attain Siva. Or those who constantly remember Narayana along with meditations, adora- tions, Japas and Mah4vratas cross to the other shore of the ocean of worldly existence like royal swans with’ their white wings well-washed. : It is the truth. It is the truth. Again it is the truth. It is being proclaimed with raised hands. This has been excellently decided and concluded that Narayana should be meditated upon always.