THE SKANDA-PURANA PARTI MOTILAL BANARSIDASS PUBLISHERS PRIVATE L{MITED . DELHIFirst Edition: Delhi, 1950 Also available at: MOTILAL BANARSIDASS 41 U.A., Bungalow Road, Jawahar Nagar, Delhi 110007 120 Royapettah High Road, Mylapore, Madras 600 004 16 St. Mark’s Road, Bangalore 560 001 Ashok Rajpath, Patna 800 004 Chowk, Varanasi 221 001 PRINTED IN INDIA BY JAINENDRA PRAKASH JAIN AT SHRI JAINENDRA PRESS, A~45 NARAINA INDUSTRIAL AREA, PHASE 1, NEW DELHI 110028 AND PUBLISHED BY NARENDRA PRAKASH JAIN FOR MOTILAL BANARSIDASS PUBLISHERS PVT. LTD., BUNGALOW ROAD, JAWAHAR NAGAR, DELHI 110 007CONTENTS Book I; MAHESVARAKHANDA Section I: KEDARAKHANDA Chapters 1. Daksa’s Insolence I 2. Sati’s Arrival at Daksa’s Sacrifice 7 3. Virabhadra Comes to the Yajiia 13 4. A Fight between Virabhadra and Visnu and Others 20 5. Meritoriousness of Devotion to Siva 26 6. Curse to Brahma and Others a 7. Worship of the Linga 47 8. The Story of a Thief: Incarnation of Rama 53 9. The Churning of the Occan 64 10. Siva Swallows the Poison 4 II. Procedure of Ganesa Worship: Manifestation of Laksmi 82 12. Devas Taste the Divine Nectar 90 13. The Fight between Devas and Asuras 96 14. Resuscitation of Dead Daityas 106 15. Nahusa and Yayati: Their Indrahood and Fall 109 16. Dadhici’s Gift of His Body 118 17. Vrtra Killed: Bali Prepares for War 126 18. Vamana’s Arrival at Bali’s Sacrifice 151 19. Sukra Curses Bali: Vamana Grants Boon to Bali 169 20. The Nirgunatva of the Siva Linga: The Manifesta- tion of Bhavani 176 21. Parvati’s Penance 18122. 23. 24. 25. 26. 27. 28. 29. 30. 31 32. 33. 34. 35. Contents Sankara’s Revelation of Himself to Parvati: Their Dialogue Siva’s Marriage The Marriage Ceremony of Siva: The Arrangement for Accommodating Devas and Others The Marriage Ritual The Marriage Celebration of Siva and Parvati: Aus- picious Festivities The Birth of Kumara Karttikeya Preparations of Devas and Daityas for War The Battle between Suras and Taraka Taraka Is Slain The Greatness of Sivaliiga The Burning of Kala The Greatness of Sivaratri Vrata Siva Loses to Parvati in a Game of Dice Parvati as Sabari Brings Back Siva: Siva’s Coronation INDEX 196 207 214 220 227 232 242 247 254 258 268 277 287 3ul 307SKANDA PURANA Book 1: MAHESVARAKHANDA S:c1ion T: KEDARAKHANDA CHAPTER ON! Daksa’s Insolence Obeisance to Sri Ganesa. Om, obeisance to Lord Vasudeva. Om. After bowing down to Nariyanat as well as to (Sage) Nara? the most excellent one among men, and to goddess Sara- svati (the goddess of learning), one should narrate the Juyu.9 1. Narayana —1 ty significant that a Purana speciiically compiled for the glorification of Siva begins with an obersance to Narayana, Etymologically ‘Narayana’ means ‘one whose abode is waters’ (Manu 1.10, Mbh, Santi 328. 25). But Purdya-writers ascribed a number ef mean- ings to Nara, e.g. in the Brahma-Vaivarta Purdna it means “a form of libe- ration called Sdrdpya’, dinal beatitude’ (Moksa), ‘sins commuted’. Thus Nariiyana=Destroyer of sins. In carly Visnuism, Visnu and Narayana are not identical, The Vedic god Visnu was later amalgamated with Narayana of the Paficardtra system, See J. Gonda, Aspects of Early Visnuism; G.V. Tagare, Intro. to BRP, pp. XILL- XIV). 2. Nara.-An incarnation of Visou, the son of Dharma and Muru, a daughter of Daksa; a permanent companion of Narayana while performing Penance at Badarikaérama. They are supposed to have incarnated as Krsna and Arjuna in Dvapara Age. 3 Jaya—Originally this epithet was restricted to the Jrihdsa called Mahi- bharata (Mbh, Udyoga 136.18; Svarredrohanika 5.51). Later some Puranas like BdP (IU. iv. 4,47-54), VaP (IL41.48-51) claimed the epithet “Iihdsa’ to themselves. Some Purinas like BAP 1.2.4, VaPL1.1 adopted the verse Narayanarh namaskriya etc. along with the epithet Jaya. Kalpararu (Brahma cari-Khanda, p. 25) on the strength of Bhavisya Purdya states that the appel- lation Jaya is applied to 18 Puranas, Ramdyana, Mahabhdrata and Manu- smrt. Hence our Purina is sustified in adopting the epithet Jaya.2 Skanda Purana Vyasa" said: 1, Obeisance to that Lord, the wielder of Pindka bow, at whose bidding Virifici (Brahma) creates the universe, Hari Visnu) protects it and the god named Kalarudra annihilates it. 2. There, in the Naimisa* forest which is the holiest among all holy places and sacred-most among all the sacred spots (in the world), ascetics with Saunaka’ as their leader—ascetics who were (usual) performers of sacrifices and whose minds were (always) inclined towards holy rites, started a sacrifice of along duration. 3. The excessively (highly) intelligent disciple of Vyasa, an ascetic of great austerities, named Lomasa‘, came there with an ardent desire to sce them, 4. As soon as they saw him coming, all the sages engaged in that sacrifice of long duration, stood up simultaneously with great eagerness to receive him, with materials of worship in their hands. 5. After offering him water for washing his feet and present- ing him respectfully materials of worship the sinless sages receiv- 1. Vydsa—K sna Dvaipayana, the son of Satyavati and Par&sara, out of wedlock. He was dark in complexion and was brought up in an islet in the river Yamuna by Satyavati (Mbh, Adi 63.86). His great achievement was the arrangement of the floating Vedic Mantras into Sarmhitas. Hence he came to be known as Vydsa (‘The Arranger’). Puragas use Vydsa as a title and state that in every Dvapara Yuga, there is born a Vydsa whose job is to arrange the Vedic Mantras and there have been 28 Vyasas (VP IIL3; KP 1,52.1-11; VaP 11.23.107-213; BAP Lii, 35.116-126). Some Puranas, however, give less than 28 Vydsas (e.g. KP) while some give more than 28 (€.g. BdP). 2. Naimisa forest—The ancient site at modern Nimsar at a distance of 20 miles from Sitapur and 45 miles northwest of Lucknow. 3. Saunaka—Name of various authors of important works like Rgveda- pratisakhya, Brhad-devata, One is identified with the Vedic Seer Grtsa- mada. Mbh states that the Saunaka at whose sacrificial session Mbh was recited by the Sata Ugrasravas belonged to the Bhrgu clan (Adi 1.19) and was the son of Sunaka (Anusasana 30.65). Purdna-writers have adopted him as the listener of their Purfipas. 4. Lomaia—A sage from the North who associated closely with Panda- vas during their long stay jn forest and narrated ancient legends and impor- tance of sacred places ete. to them (Mbh, Vana, Anusasana). But Mbh does not regard him as the disciple of Vyasa as claimed by the SkP here, Our Purapa-writer substituted him for the usual Sota due to Lomaéa’s story telling throughout Mbh, Vana and automatically Sata’s discipleship of Vyasa ‘was attributed to him.Li.1.6-18 3 ed him with due hospitality. The sages of exalted nobility then asked him to explain in detail Sivadharma (pious activities per- taining to Siva). The sages said: 6. ‘Recount, O sage of extraordinary intellect, the greatness of the Trident-bearing Lord of Devas. O exalted one, describe everything along with the modes of meditation and worship. 7-11. What is the benefit in sweeping (the temple premises)? ‘What is the benefit in making (mystic diagrams) of various colours, in making gifts of mirror, chowries etc. (or in offering these to Siva), in constructing canopies as well as fountains? What will be the benefit in offering lamps? What will be the fruit of the worship? What are the meritorious results in worshipping Siva? Men read and recite the Itihasas and Puranas in front of the idol of Siva. They study (recite) the Vedas in front of him, and make others do the same. What benefit do those men derive? Let it be mentioned in detail. There is no one else in the world, O sage, more devoted to the narratives about Siva. 12. On hearing these words of those sages of sanctified souls, the disciple of Vyasa recounted (to them) the excellent greatness of Siva. Lomasa said: 13. In all the eighteen Puranas, Siva is sung about as the greatest (lord). Hence no one is competent to recount the great- ness of Siva (adequately). 14. Heaven and liberation (from Samsdra) will be attained by those people who repeatedly utter the two-syllabled name Si-va.1 Not otherwise. 15. Munificent indeed is Mahadeva (the great god), the lord of Devas, the Supreme Ruler. Since everything has been given by him, he is named Sarva. 16-18. Blessed are they, noble-souled are they, who always worship Siva (or the ever-auspicious god). Aperson who wishes 1. God's name is regarded as highiy efficacious in the Bhakti-cult, the roots of which go back to the Reeda (See H.D. Velankara, Bhakti in the Vedas, pub. in Kausika Lectures Series in Marathi).4 Skanda Purdna to cross (the ocean) of worldly existence without Sadasiva, is indeed foolish and confounded. There is no doubt that he, the hater of Siva, is a great sinner. It was by him thaj (Haldhala) poison was swallowed, Daksa's sacrifice was destroyed, Kala (god of Death) was burnt down and the king was released. The sages requested: 19. We are very cager. Recount unto us how the poison was swallowed and how Daksa’s Yajfia (sacrifice) was destroyed. Siita narrated: 20. Formerly at the instance of Brahma Parmesthin, Daksa- yani (Daksa’s daughter) was given (in marriage) to noble-souled Sankara by Daksa, O brahmanas. 21-22, Once, by chance, Daksa came to the Naimisa forest. On arrival, he was duly honoured by the sages as well as by ali Suras and Asuras by means of eulogies and obeisances. Mahadeva who was present there, did not stand up nor did he offer any reverential salutation to him. Therefore, Daksa became furious and he spoke these words: 23. “Everywhere all the Suras and Asuras as well as excel- lent brahmanas repeatedly bow down to me with great eagerness. How is it, then, that, like a vicious fellow, this noble-souled one docs not pay obeisance to me now. Accompanied by vampires, goblins and others, he is a shameless permanent resident of the cremation ground. 24, Heretics, wicked people and habitual sinners become haughty and arrogant on seeing a brahmana. Indeed, people like these deserve killing or excommunication by good people. Hence 1am intent on cursing him.” 25-: After saying thus that (Daksa) of great austerities, became angry and spoke to Rudra these words: “May these excellent brahmanas listen to these words of mine, It behoves you all to carry out my words. This Rudra is considered by me as banned out of all Yajfas because he has gone beyond the Varnas (castes) and has transgressed the dis- cipline of the Varnas.” Nandin, son of Silada, became furious on hearing thoseLi.1.28- 39 5 words. He promptly said to Daksa who had great refulgence but who uttered that curse: Nandin said: 28-30, Why is my lord Mahega excluded from Yajfias? Merely by remembering him all these Yajfias become fruitful. Sacrifice, charitable gift, penance, different kinds of holy spots of pilgrimage—all these became sanctified by his name. Why has he been cursed now? He has been cursed by you foolishly and im- properly due to your brahmanical rashness, O evil-minded Daksa. It is by the noble-souled Sarva that this universe is pro- tected. How is it that Rudra has been cursed, O sinful base brahmana? 31. On being rebuked thus by Nandin, Daksa, the Praja- pati, became furious and he cursed Nandin: 32-33. “All of you devoted to Rudra have been completely excluded from the Vedas. You are indeed cursed by the followers of the Vedic path and excommunicated by the great sages. You all cling to heretical doctrines. You are out of the pale of refined breeding and good conduct. All these Kapilins (followers of the skull-cult) are black-faced and addicted to drinking liquor." 34. Thus the servants of Siva were then cursed by Daksa. Then the infuriated Nandin began to imprecate Daksa: 35. “O brahmana, although we, the servants of Siva, are good and pious, we have been cursed by you improperly (and unnecessarily) out of your brahmanical rashness. Now I shall curse you. 36-39. Arguing that there is nothing else you all adhere to Vedic doctrines. (But) you are lustful, desirous of heaven, greedy 1, Kapalikas were then beyond the pale of Vedism (like Jainas and Bud- dhists). This episode reflects the conflict between orthodox Vedism and heterodox followers of Siva, The obnoxious practices of Kapalikas offended orthodox Brahmanism so much so that they were not allowed even to have a look at Srdddha food lest it should get polluted. (Vide Gautama DhS 15.25-28, Manu II1.239-42, KP 11.22.34-35; also G.V. Tagare’s Introduc- tions to BdP and VaP.) The prejudice against Kapalikas is found even in classical Sanskrit fiterature,6 Skanda Purana and deluded. Keeping a follower of the Vedas in front, brahma- nas will perform sacrifices on behalf of Sadras. They Will always be impoverished and greedy of monetary gifts. O Daksa, some brahmanas will become brahmaraksasas (brahminical demons).” Lomaga said: Those brahmanas were (thus) cursed by Nandin who had _be- come excessively angry. On hearing the words of Nandin, Sadasiva smilingly spoke these sweet enlightening words: Mahadeva said: 40. It does not behove you to be angry always towards brahmanas. These brahmanas, devoted to Vedic doctrines, are always our elders and preceptors. 41. The'Vedas are full of mantras and of siktas (hymns). The dtman of every embodied being is established in the hymn. 42-43. Hence those who have realized the atman should not be censured. J am the dtman myself, no one else. Who is this? ‘Who are you? Where am I? Why are the brahmanas cursed? Avoid the concept of diversity, O highly intelligent one, and_be- come enlightened. Manage (everything) through the knowledge of reality. Be established in your own self and avoid anger etc. 44. On being advised and instructed thus by Sarhbhu, the Supreme Being, Nandin (Silada’s son) of great austerities, be- came aware of true knowledge and discernment. Closely associa- ting himself with Siva, he became immersed in (the ocean of) great bliss, 45. Overwhelmed by anger, Daksa went to his abode accompanied by the sages. He entered his abode still indignant. 46. Abandoning his great faith in those who worship Siva and engaged in censuring them, he bacame the basest of men. Reaching that place along with all the great sages, he continued to censure lord Siva. He never became calm.Li.2.1-6 CHAPTER TWO Sati’s Arrival at Daksa’s Sacrifice’ Lomasa said: 1. Once, a great sacrifice was commenced by him (Daksa). All were invited to be present there by the ascetic (Daksa) (who was) initiated for the sacrifice. 2-3. A number of sages including Vasistha and others came there. Agastya, Kasyapa, Atri, Vamadeva, Bhrgu, Dadhica, holy lord Vyasa, Bharadvaja and Gautama, these and many other great sages assembled there. 4. Similarly all the groups of Suras (gods), the Guardians of the Quarters and others, Vidyadharas, Gandharvas, Kinnaras and groups of celestial damsels (came there). 5. Brahma, the grandfather of worlds, was invited from Satyaloka. Similarly Visnu was invited from Vaikuntha to the place of sacrifice. 6. Devendra of great lustre came along with Indrani. Simi- larly the Moon-god came along with Rohini and Varuna came in the company of his beloved. 1. Chs, 2 and 3 describe the self-immolation of Sati, the daughter of Daksa and the consort of Siva, in Daksa’s sacrifice, when she and her hus band Siva were insulted by bim, But there is no Vedic evidence to show that Siva married Daksa's daughter (Rudra-Siva, pp. 70-80), Mbh, Santi, ch. 283 describes destruction of Dakga’s sacrifice by Siva with Yogic power (Yoga- balarit kptvd—283.32) in order to mollify his consort Uma, the daughter of the King of Mountains (Saila-rdja-suta—283.7 and 22) and not Sati, Daksa's daughter. Uma did not know who Daksa was and Siva had to inform her that a Prajapati called Daksa was performing a Horse-sacrifice (Dakso ndma prajanarh pati hayamedhena yajate). This clearly shows that the story of the self-immolation by Sati, Daksa’s daughter, in Daksa’s sacrifice described here is a post-Mahabharata develop- ment. In the next ch, (284) the appeasement of Uma's anger is affirmed as the cause of the destruction of Daksa’s sacrifice: devya manyu-vyapohdrtharh hato daksasya vai kratuh —Mbh, Sant: 284.31 This story of Sati's self-immolation in yogic fire created by herself (Sart Prajajvala samédhijagnind) is however supported in BhP IV, 4; BAP in13.60-61; VAP 1.30,52-55).8 Skanda Purana 7. Kubera came there riding in his aerial chariot Puspaka, Wind-god riding on his deer, Fire-god riding on Ifis goat and Nirrti riding on a ghost. 8 All these came to the sacrificial enclosure of the Brah- mana. All of them were received and honoured by the evil-mind- ed Daksa. 9, Great and divine abodes of great value and good splend- our were skilfully constructed by the noble-souled Tva: 10-13. (The visitors) occupied all those abodes according to their pleasure. ‘When the great sacrifice commenced in the holy spot Kana- Khala,' the ascetics beginning with Bhrgu were appointed as Rtviks by him. Then Daksa underwent due initiation, The solemn. auspicious ceremony was duly performed. Benedictory rites were completed by the Brahmanas for the sake of Daksa accompanied by his wife. Always surrounded by his friends, he shone remarkably, thanks to his greatness. In the meantime, Dadhici spoke these words there: Dadhici? said: 14, These leading Suras (gods), the great sages and the Guardians of the Quarters have come to your (sacrifice). Still the Yajfia does not shine properly without (the presence of) the noble-souled Pinaka-bearing Lord. 15. Great learned men say that everything becomes auspi- cious and splendid through him. That primordial Purusa (person), the bull-bannered, bluc-throated lord with matted hair, is not seen here. 16. Presided over and authorized by him, O Daksa. even inauspicious things become auspicious. (Without) the Three-cyed Lord, very auspicious things become instantly bereft of their auspiciousness. 17-20. Hence he must be invited only by you immediately through Brahma, Visnu the powerful lord and Sakra. All of them 1. Kanakhala—A village two miles to the east of Haridwar (U.P.), at the junction of Ganga and Niladhara. 2. Dadhici's objection to non-invitation of Siva and his quitting of the sacrifice (infra wv. 31-33) with the prediction (curse) about the non-comple- tion of the sacrifice is found also in Mbh, Santi 284.12-21.Li.2.21-31 9 should go where lord Mahesvara is present. Bring him along with Daksayani. Hurry up. Everything shall become extremely sancti- fied through that Yogin Sambhu by remembering whom and by uttering whose names, merits become well-accomplished. Hence, with all your efforts, the Bull-bannered Lord should be brought. 21-26. On hearing these words of his, the evil-minded (Daksa) said laughing (dcrisively): “Indeed the root cause of Devas is Visnu in whom the eternal virtue (Dharma) is present. In him Vedas, Yajfias and the different kinds of holy rites are established and that Visnu has come here. Brahmi, the grandfather of the worlds, has come from Satya- loka along with the Vedas, Upanisads and various kinds of Aga- mas (scriptural treatises). Similarly the king of Suras (gods) himself has come along ‘with the groups of Suras, So also you, the sinless sages, have come. All those tranquil ones who are worthy (of being present) in a Yajfia have come. All of you are conversant with the Vedas, Vedic expositions and reality. All of you are steadfast in your holy rites and observances. Of what avail is Rudra to us in this matter? Of course, my daughter has been given to him by me, O Brahmana, (but that was) when T had been urged by Brahma, 27. He is not of noble birth, O Brahmana. He is doomed and he is always a favourite of the dcomed. He is the sole lord of goblins, ghosts and vampires. He is unfathomable. 28. He esteems himself very much. He is deluded and stub- born. He is tacitern, jealous and malicious. In this holy rite he is utterly unworthy. Hence indeed he was not invited by me now. 29. Hence, words like these should not be uttered by you again, O Brahmana. My great Yajiia should be made successful by all of you collectively.” 30. On hearing these words of his, Dadhici made the following statement: Dadhici said: 31. Great injustice has been done to all these excellent sages and Devas of sanctified soul by not having the noble soul with them,10 Skanda Purdna 32-33. A great ruin will soon befallall those who are present here. After saying thus, Dadhici alone walked out in protest from the sacrificial enclosure of Daksa and hurriedly went to his hermitage. When the sage went out. Daksa said this laughingly : 34-36. “There, a heroic supporter and friend of Siva named Dadhici, has gone out. All those slow-witted rogues whose minds are possessed by evil spirits, who are enamoured of heretic doctrines, who are excluded from the Vedas and whose behaviour and acts are vicious, should leave this holy rite. You are all devoted to Vedic doctrines having Visnu as your leader. O Brahmanas, make my Yajiia fruitful ere long.” Then all of them along with the sages performed the worship of the lord. 37-40. Inthe meantime there on the mountain Gandha- madana! the great goddess Daksayani was engaged in various kinds of sports. She was surrounded by her female friends. Some- times she played beneath in the Dharagrha (chamber fitted with fountains and water-jets). Sometimes she moved about in an aerial chariot. Sometimes she stood in the middle of the aerial chariot and indulged in thousands of sports with balls etc. ‘While engaged in playing the games, the great goddess Sati saw the Moon-god going to the place of sacrifice along with Rohini. She said to her maid Vijaya, “‘Where is Candra going now? O Vijaya, go and enquire immediately.” On being thus instructed by her, the gentle lady Vijaya asked him suitably. 41. Everything about Daksa’s sacrifice and other things were told by him. On hearing it the gentle lady Vijaya became 1, Gandhamadana—The northern ridge of the great Hindukush arch with its northern extension Khwaja Mohammud range (AGP 58-59). The extent of Puranic India was much larger than the pre-partition map of India which was based on the political realities of the 19th century A.D, Soviet Indo- logists and archacologists now testify to the existence of Vedic Aryans from the lower reaches of the Dnieper, the area to the north of the Black Sea through the Sovict republics of central Asia. Vide for example B.A. Ryba- kov's Indo-Aryans in Northern Black Sea Area, O.N. Trubachey’s Lingu- istic Periphery of the Ancient Slaves.1i.2.42-55 . of agitated. Hurriedly (she went to Sati) and told her everything exactly as it was said by the Moon-god. 42-43. The goddess began to ponder over the reason thus: ‘Why does he not invite (us)? Daksa is my father. Why has my mother forgotten me now? I shall ask Sankara now about the Treason (thereof).’ After deciding thus, she asked the friends to stay there and approached Sankara. 44-49. She saw the Three-eyed Lord in the centre of the assembly stationed there, in an extremely wonderful seat, and surrounded by all his Ganas (attendants) beginning with Canda and Munda, Bana, Bhrigin, Nandin of great power of penance, the son of Silada, Mahakala, Mahacanda. Mahamunda, Maha- siras, Dhimraksa, Dhimraketu and Dhimrapada—these and many other Ganas, the followers of Rudra, (were present there). Some were hideous and terrifying. Others were mere headless trunks. Some had no eyes. Others were devoid of chests. There were hundreds like these. All of them had clephant-hides for their clothes. Clusters of matted hair were their ornaments. All were adorned with Rudraksa beads. They were devoid of attach- ment. They had conquered their sense-organs. They were anta- gonistic to objects of sensual pleasure. Sankara, the benefactor of the worlds, was seen by her surrounded by all these. 50-52. Bewildered in her mind, she suddenly went to Siva’s presence. The beloved wife was placed in his lap by Siva who was pleased. She was addressed with loving words with due res- pect: “O lady of excellent waistline, what is the purpose of your arrival? Tell me quickly.” On being spoken thus by him, the dark-eyed lady said: Sati said: 53. Olord, O lord of the chiefs of Devas, how is it that going to the great sacrifice of my father is not approved of by you? Tell (me) everything. 54-55, This is the duty of friends, O Mahadeva, that they (regularly) associate with their friends, thereby increasing the pleasure and love of their friends. Hence make all efforts (to be present there). Oh, go there even if you have not been invited. Go to the sacrificial enclosure of my father today at my request, O Sadasiva.12 . Skanda Purana 56-57. On hearing her words (Siva) spoke these kind and sincere words: . “O gentle lady, you must not go to the sacrifice of Daksa. All those persons who honour Daksa, including Suras, Asuras and Kinnaras, have undoubtedly gone to the sacrifice of your father. 58-59, O lady of fine eyebrows, those who go to others’ mansions without being invited, meet with insult which is more (painful) than death. Even Indra who goes to the abode of others meets with contempt and disrespect. Hence, O splendid lady, you must not go to Daksa’s sacrifice.”” 60. On being told thus by the noble-souled Siva, Sati, the most excellent one among those who are conversant with modes of expression, spoke these words full of anger: 61. “It is true that you are (the real) Yajfia in this world, O most excellent lord of Devas. (How is it) that you have not been invited by my father of evil conduct today? Hence wish to know thoroughly the attitude of that evil-minded one. 62. Hence J shall go to the sacrificial enclosure of my father today itself. Grant me permission, O my lord, lord of the uni- verse, lord of Devas.”” 63-65a, On being told thus by that goddess, Lord Siva him- self, who has knowledge and vision of everything, the lord who is the sanctifier of all living beings, the lord of Devas, Mahesa, the bestower of all Siddhis said to her: “Go quickly, O gentle lady of holy rites, at my instance, rid- ing on this Nandin and accompanied by various kinds of Gane 65b-68. At the bidding of Siva, sixty thousand of the terrify- ing Ganas went (along with her). Surrounded by those Ganas, the goddess went to the abode of her father. Observing the entire army, Mahadeva became excessively surprised. Mahadeva, the unperturbed scorcher of enemies, sent very valuable orna- ments to her through his attendants. He sent them immediately after her. Pondering over the departure of the goddess to her father’s abode, Lord Mahesa exclaimed : “On being insulted by her father, Sati, the daughter of Daksa, will never come back to her city again.”CHAPTER THREE Virabhadra Comes to the Yajfia Lomasa said: 1-4a, Daksayani went to the place where the great sacrifice was being performed. After going to the abode of her father, the abode which was full of various wonderful things, she stood at the entrance. The Devas of exalted fortune became delighted. They got down from their seats. After secing the congregation of the Devas, her parents. friends, relatives and kinsmen, she made obcisance to her father and mother with delight. Then the goddess spoke these words in a manner suitable to the occasion: 4b-9. “Why was Sarnbhu, the extremely splendid (lord), not invited by you? (He is the lord) by whom this entire uni- verse consisting of the mobile and immobile beings has been sanctified. He is Yajfa (incarnate), an (important) part of Yajha, the sacrificial gift offered therein, the material offered therein, the Mantras etc., the Havya and Kavya—he is identical with all these things. He is the most excellent one among those who are expert in performing Yajias. Everything performed without him will become impure. How can a sacrifice function (at all), O dear father, without Sarnbhu? How did these come here, O father, along with Brahma? Don’t you know? O Bhrgu, © Kasyapa of great intellect, O Atri, O Vasistha? You are alone, O Sakra, what has been done by you today? O Visnu, you do know the supreme lord Mahadeva. O Brahma, don’t you know the valour of Mahadeva? 10. Formerly you happened to be five-faced. You (spoke) arrogantly to Sadagiva and you were made four-faced. It is sur- prising that you have forgotten that miracle. 11. He is the lord Rudra who formerly begged for alms in the forest of Daruvana,! when this mendicant was cursed by you (and) your friends. 1. This refers to Lord Siva’s visit to Daruvana to teach Pasupata Yoga to the sages thereof. He adopted the queer behaviour called Dvara (Vide Pasupata Satra ch. TLI.1-19 and Kaundinya’s com.). The sages were infuria~ ted at it and they cursed Siva and suffered disastrous results (BdP L.ii.27 and Tagare’s Introduction to BAP on ‘Liiga worship’). The story is narrated in LP and KP also.14 Skanda Purana 12-14, Even after cursing Rudra, how was (this incident) forgotten by you? He is the lord by whose limb alone the uni- verse including the mobile and immobile beings: has been filled up. The entire universe became the Liriga at that very instant. They call it Linga because of the dissolution (of the universe in it). All the Devas along with Vasava (Indra) are born of the Trident-bearing Lord. Such a lord who is to be reali- zed through the Vedantas, cannot be comprehended by you.” 15-19a, On hearing her words, Daksa became angry and spoke these words: “Of what avail is your verbal prolixity. It has no relevance to the present occasion. O gentle lady, (you may) go or stay. ‘Why did you come at all? Your husband is an inauspicious fellow, not conducive to propitiousness, O lady of good waistline. He is ignoble, excluded from the Vedas. He is the king of goblins, ghosts and vampires. Hence he was not invited to the sacrifice, O gentle lady of sweet speech. O lady of excellent loins, it isto Rudra who is haughty and evil-minded and of unknown antecedents that you had been given in marriage by me, a dull-witted sinner. Hence, abandon this body (of yours), O lady of pure smiles, and be happy.” 19b-23. It was thus that his own daughter Sati who was worshipped by all the worlds, was addressed by Daksa then. On seeing her own father full of contempt (for Siva), Sati became excessively furious. Then the goddess thought thus: ‘Though I am desirous of seeing Sankara, how can I go back to our mansion? What will I say if I am asked (about this incident) by him? He who censures Mahadeva and he who listens when Mahadeva is being censured—both of them goto hell and remain there as long as the moon and the sun (shine). Hence I will aban- don this body and enter fire.’ Pondering thus and being over- whelmed by insult, she entered fire? uttering the words “O Rudra, O Siva”. 1, A popular etymology of Liriga from y/li tto dissolve’. It is to be derived from y/lig, +/liig, ‘to go’. MW 901 conjecturally traces it to lag “to adhere’, ‘to stick”. 2. Ascontrasted with older Puranas mentioned in Supra p. 7. fn 1, this text does not bring in “Yogic fire’ for self-immolation.1i.3.24-36 15 24-30. The entire quarters became pervaded with the great uproar of “Alas! Alas!’’. Allthose (who had come with Sati) ‘climbed on to the platform. ‘Laden with weapons they crowded the place without any gap. They hit and struck themselves with their weapons. They cut off their own bodies. Some of them cut off their heads and eagerly performed the Nirdjana (waving of the lights in circles) rites with them. Immediately they were reduced to ash. Then everyone said thus: ‘‘Twenty thousand of the Ganas roared terrifically. Those dreadful ones cut off their limbs by means of weapons. Thus they all perished there along with Daksayani. That was a great miracle. All sages, the Devas beginning with Indra, along with the groups of Maruts, Visvedevas, Aévins and the Guardians of the Quarters—all these became silent then. Some of them (walked) round requesting Visnu, the most excellent one. This was the end of the Yajfa of that evil- minded one. The Yajiia of the unworthy Brahmana Daksa (was tuined) and the sages became afraid. 31. Inthe meantime, O Brahmanas, all these activities and behaviour of Daksa were communicated to Rudra by the noble- minded Narada. 32. On hearing Narada’s report the supreme Lord Siva be- came extremely infuriated. In his anger he as if jumped up from his seat. 33. Uprooting a plait of hair from his (matted hair), Rudra, the cause of the annihilation of all the worlds, angrily dashed it on the top of the mountain. 34. Asa result of this dashing, Virabhadra of great fame rose up. So also did Kali surrounded by crores of spirits and goblins, 35. Through the wrathful breath of the noble-minded Rudra a hundred (types of) Fevers and thirteen Sannipatas (combined derangement of all the three humours causing deadly varieties of fevers) rose up. 36. Rudra of fierce and dreadful exploits was entreated by Virabhadra “‘O Lord! what task of Your Lordship is to be carried out? Tell me quickly.” 1. The Yajia was disturbed by the Harakiri of Sati’s attendants, This is not mentioned in VAP and BP in contexts noted in fi 1 of p. 7.16 Skanda Purana 37. On being requested thus, lord Rudra hurriedly commis- sioned him, “Destroy Daksa’s Yajita.” 38. Receiving the behest of the Trident-bearing Lord of Devas with his head (i.e. humbly accepting the order), the heroic Virabhadra of excessive refulgence, who was kiss2d (a-lidha) by Kalika and was surrounded by all goblins rushed to Daksa’s sacrifice. 39-40. At that very time, ill-omens occurred suddenly. A rough wind blew carrying with it gravels and sand. The Rain-god showered blood. The quarters were enveloped in darkness. Thousands of meteors fell on the earth. 41. The Devas and others saw such phenomena foreboding evil. Becoming frightened, Daksa sougat refuge in Visnu. 42. “Save me, save me, O great Visnu. Indeed you are our greatest preceptor and elderly one. You are (identical with) Yajiia, O most excellent one among Suras. Save me from this fearful danger.” 43. On being requested and prayed to by Daksa, the slayer of Madhu (Visnu) said: “Protection should be accorded to you by me. There is no doubt about it. 44, Disrespect has been shown by you, O Daksa, without understanding genuine Dharma (Virtuc). Due to the contem- ptuous disregard of Lord Siva, everything will become fruitless. 45. Where those who are not worthy of respect are worship- ped, where he who is worthy of being worshipped is not wor- shipped, three consequences, viz. famine, death and fear, prevail there. 46. Hence, the Bull-bannered Lord (Siva) should be honoured with all efforts. Great fear and danger beset you because the great lord was not honoured. 47. All of us are not powerful enough now, because of yout evil behaviour. There is no need to discuss this matter further.” 48. On hearing those words of Visnu, Daksa became lost in (anxious) thoughts, Turning pale in the face, he remained silent and sat on the ground. 49-51. Expressly commanded by Rudra himself the ex- tremely powerful Virabhadra came to the sacrificial enclosure accompanied by the nine Durgas and others.t The nine Durgas 1. The legend of destruction of Daksa’s sacrifice is mentioned in the1i.3.52-59a 17 were Kali, Katyayani, Isana, Camugda, Mugdamardini, Bhadra- kali, Bhadra, Tvarita and Vaisnavi. A big multitude of Bhiitas also entered the sacrificial enclosure of great refulgence. Sakinis, Dakinis, Bhiitas, Pramathas, Guhyakas, a host of Yoginis (in circular formation) along with the sixtyfour (Tantras)'\—all these entered the sacrificial enclosure suddenly. 52-55. Hundreds and thousands of Ganas who accompani- ed Virabhadra were all the Pdarsadas (attendants) of Sankara. All of them had the form of Rudra. They had five faces and blue throats. All had weapons in their hands. They were duly served with umbrellas and chowries. All were as valorous as Siva. They had ten arms and three eyes. Their hair was matted. They wore the ornaments of Rudra. Bearing crescent moon (on their heads), all of them had (different kinds of) robes and ornaments. 56. Accompanied by these, the noble-souled, three-cyed, dreadful Virabhadra of terrible might, who had a thousand arms and was entwined by great serpents, marched towards the sacrifice. 57. His chariot was drawn by two thousand horses and a million lions. 58-59a. The armoured defenders of his sides were many lions, tigers, sharks, fishes and thousands of elephants. He had different kinds of umbrellas and chowries held over the head of everyone everywhere. Satapatha and Kausitaki Brahmanas. But the cause was Daksa’s illicit relations with his daughter. The destruction of the sacrifice mentioned in Puranas (e.g. BhP [V.5, LP 1.99 and 100, NP I1.5-16, BdP and VaP mentioned above) is caused by the insult of Sati, Safkara’s spouse and Daksa’s daughter. 1. Tantras are scriptures promulgated by Siva. SkP gives a list of 64 Tantras such as JAdndrnava, Mdlini-vijaya, Yamala and others. Some of them are still unpublished. They generally contain: (1) Creation of the world; (2) Dissolution of the world; (3) The procedure of worshipping the deity: (4) Penance (Sadhana) ; (5) Repetition of the name of the deity; (6) Six daily sacred duties (Sapkarma); (7) The Yoga of meditation. The Vardhitantra gives the number of verses in each Tantra, Schools of Saivism such as Trika Saivism of Kashmir, the Saktivigistadvaita of Lingayatas are based on Saiva ‘Tantras (Agamas). Even Vaignavas had their own Tantras as one finds in Ramanuja’s Sribhdsya and the ten topics of Pafcaratra Agama have close similarity with these topics.18 Skanda Purdga 59bc. Then high sounding Bherls (war-drums), conchs of various (degrees of) sounds, Pafahas (kettle-drums), musical instruments like Gomukha, different kinds of horns wefe sounded. 60. Cymbals, gongs and wind instruments were played. All of them were engaged in singing pleasantly. All of them played ‘on Mrdatigas (special drums). 61. The Ganas proceeded ahead in front of Virabhadra indulging in different kinds of danccs. Those Ganas of unmea- sured power and potency roared along with the martial sounds of the musical instruments, 62-63a. By that great sound the three worlds echoed and rever- berated. Thus all those Ganas ordered (urged) by Rudra came there to the sacrificial enclosure of Daksa and began to smash for the sake of destroying it. 63b-64a._ The sky was covered with dust and all the quar- ters were enveloped in darkness. The earth consisting of the seven islands (continents)! shook along with the mountains and forests. 64b-65. Those Devas, Daityas and night-wanderers observ- ed this wonderful spectacle foreboding the ruin of all the worlds. Allof them stood up simultaneously. They saw the dreadful army of Rudra advancing. 66-67. Some of them were coming over the earth. Some were coming through the sky. Others covered the quarters and the intervening spaces and rushed on. All of them were of inexhaustible strength; infinite (in number), they were heroic on a par with Rudra in battle. On seeing such an army surrounded by (the followers of) Rudra, all of them said in great surprise and dismay : “Let us advance (against them) with weapons in the hands.” 68-70. Indra rode on his elephant. The Wind-god rode on a deer. Yama equipped with the rod of death rode on a buffalo. Kubera drove in the aerial chariot Puspaka. Varuna rode on a shark. The Fire-god rode on a goat. Nirsti rode on a ghost. 1, Dvfpas—Dvipa’ originally means a land-mass between two arms of water. According to Purdnas the earth consists of the following seven conti- nents (dvipas) : (1) Saka, (2) Kusa, (3) Plaksa, (4) Pugkara, (5) Salmala ii), (6) Krauiica, (7) Jambo. Scholars differ about their identification with modern parts of the world.Li.3.71-82 19 Similarly other groups of Suras, Yaksas, Caranas and Guhyakas, valorously rode on their respective vehicles. 71, On seeing the preparations of his own people, Daksa’s face was covered with tears. He prostrated himself on the ground and spoke to all of them: 72. ‘*O (friends) of great lustre, it was on the strength of your support that this great Yaja was begun by me. For the accomplishment of this good rite, you are the final authority. 73. O Visnu, you are the protector of holy rites and Yajias as well as the virtue described in the Vedas,O Madhava, you are the promoter of Brahmana’s rites. 74. Hence, O great Lord, proper protection should be accorded to this Yajfia.” On hearing the words of Daksa, the slayer of Madhu (Visnu) replied: 75-76. ‘When you say that protection should be accorded by me to maintain holy rites, it is true. But the transgression is of your own doing in regard to this Yajia. You said something to Sadasiva in the Naimisa forest, the holy spot of Devas. Is it not remembered by you? 77-78. ‘Rudra, Sadasiva, who has great splendour, who is of the form of Yajfia, was excluded from the Yajftus,O deluded one. That was the wrong advice of yours. Who is competent to protect you from Rudra’s wrath? I do not see anyone, O Brahmana, who can protect you, the evil-minded one. 79. You do not distinguish between good and evil acts, O evil-minded one. A holy rite alone is not (necessarily) efficacious always (to produce results). 80. Understand that a holy rite with the support of Igvara {Siva) is competent to produce results. Excepting Ivara, there is no other bestower of the fruit of Karman (a holy rite). 81. Sadaéiva grants the benefit of the holy rites of those persons who are the devotees of Isvara, who are calm and whose minds dwell on him. 82. Those people who solely depend upon Karman and are 1, The author of the Purana takes every opportunity to reduce the gulf between Saivism and Vaisnavism and to assert the oneness of Siva and Visou. Viggu’s reply is thus remarkable,20 Skanda Purana engaged in denying Ivara, go to hell even if they perform hund- red crores of Yajfias. 83. Those who put faith in the Karmans alone are bound by the fetters of Karman in birth after birth. They are roasted and cooked in the hells.”” CHAPTER FOUR A Fight between Virabhadra and Visnu and Others Lomasgsa said: 1. Onhearing the words uttered by Vignu, Daksa spoke these words: “O slayer of Madhu (Visnu), you have made it appear that Vedas are not authoritative (pramdna).1 2. How can one forsake the Vedic rite and accept the doc- trine of the authoritativeness of Igvara? Let this be explained. O Mahavisnu, by whom Dharma has been established?” 3-5. On being asked by Daksa, Mahavisnu said to him consolingly : “The Vedas have the three Gunas for their object.? They cannot be otherwise. How can the rites mentioned in the Vedas become fruitful without Ivara? They definitely become fruitless. Hence seek refuge in Ivara by all means.”” Even as Govinda (Visnu) was saying thus, the ocean of an army, similar to Virabhadra’s came there. All the Suras (Devas) saw it. 6. Indra laughed at Visnu who was engaged in explaining the doctrine of Atman then. With the Vajra (thunderbolt) in 1, This shows a stage of conflict between the traditional Vedic religion and Saivism. Vedic tradition prohibited its followers from even speaking with the non-Vedic Saivas and Paiicaratras. These Sastras were regarded as authoritative so far as they are not opposed to the Vedas (Sita-Samhita IV.4.16-18). Parijata as quoted in the Krtyaratndkara (p. 37) states the view of the mediaeval writers on Dharma Sastra as follows: Pahcarétrapasupatadinyapi Sastrdnd vedaviruddhani pramanam 2. Cf. traigunya-visayé vedah—BG IL.45.1i.4.7-22 21 his hand, he became desirous of fighting, accompanied by the Suras. 7. He was made to go hurriedly by Bhrgu who was bent upon routing (the Ganas). Then, the Ganas in the formation of groups fought with the Suras. 8. They struck one another with arrows, iron clubs and sharp-pointed missiles. In the course of that great festival of war, many conchs were blown. 9. Soalso drums like Dundubhis, Patahas, Dindimas etc., were sounded. Thanks to that great sound, the Suras considered themselves flattered. Accompanied by the Guardians of the ‘Quarters, they killed the servants of Siva, 10. Some were killed by means of swords. Some were smashed by means of iron clubs. All of the hundreds and thou- sands of the Ganas were entirely routed by the Devas. 11. It was by the power of the Mantras of Bhrgu, that those Ganas were instantaneously defeated and driven back by the Guardians of the Quarters headed by Indra. 12. Their extermination was effected by Bhrgu who perform- ed the Yaga as the fire-worshipper. He was initiated in this for the sake of the worship, on behalf of the Devas and for their Pleasure too. 13. By that alone did the Devas become victorious at the very instant. On seeing the defeat of his own army, Virabhadra became angry. 14-15. He made the goblins, ghosts and vampires go to the rear and the bull-riders advance at the front. The leader of great strength took up a sharp trident and struck down the Devas, Yaksas, Pigacas, Guhyakas and Raksasas in the battle. Striking with spears, all the Ganas began to kill the Devas, 16. Some of them were split into two by means of swords. They were smashed with iron clubs. In the course of the battle, some were cut into pieces with battle-axes. 17. Hundreds were pierced with spears; some were torn to pieces. Thus, all of those being defeated, began to run away. 18. Embracing each other, they went back to heaven. Only the guardians of the worlds led by Indra remained there, eager {to fight). They consulted Brhaspati, “How can we have victory?” 19-22. Brhaspati immediately replied to Indra thus:22 Skanda Purdna Brhaspati said: ‘What had been spoken by Visnu formerly has become true today. ° If there is Ivara as (bestower of) the benefit of a holy rite, he assigns it (the benefit) to the performer (of the rite). He is not powerful over one who does not perform (the rite). Neither Mantras nor all the medicinal herbs, neither black magic nor secular rites, neither holy rites nor the Vedas, nor the two systems of Mimamsa are capable of understanding Iévara. He can be known only through unswerving devotion. By calmness and great content- ment, Sadaéiva should (i.e. could) be known. 23. It is through him that the entire universe with happiness and misery as its characteristic features, takes its origin. But I shall speak further with a desire to explain (what are the) right and wrong actions. 24. O Indra, you have been foolish in accompanying the (other) guardians of the worlds here. What can you do further now with the self-same folly? 25. These extremely splendid Ganas, the assistants of Rudra, have become infuriated. Those persons of exalted fortune cause nothing to be left over. 26. On hearing these words of Brhaspati, all the heaven- dwellers and all those great gods, the guardians of the worlds, became anxious. 27-28. Then Virabhadra who was very closely surrounded by the Ganas, said: “On account of your ignorant nature, you have come here for the sake of Avadana (glorious achievement). For the sake of your satisfaction, I shall immediately give you Avaddnas (cutting into pieces).”” After saying this, he furiously hit them with sharp arrows. 29. Hit by those arrows, all of them fled in all the ten directions. 30. When the guardians of the worlds had left the place and when the Devas had fled, Virabhadra came into the sacrificial enclosure accompanied by the Ganas. 31. At that time all those sages who were desirous of inti- mating everything to Janardana (Visnu), the god of gods, said to him all at once:1i.4.32-42 23 32-33. “Protect the Yajfia of Daksa. Indeed, there is no doubt that you are Yajfia incarnate.” ‘On hearing these words of the sages, Janardana, the all-per- vading lord, the illuminator of spiritual faculties, became desirous of fighting and stood there ready for the battle. Virabhadra of powerful arms spoke these words to Kegava (‘Visnu): 34. “Why have you come here, O Visnu, you who know the great strength (of mine)? How will you be victorious by taking up Daksa’s side? Tell me that. 35. Did you not observe? What has been done by Daksa- yani, O sinless one? You too have come for the sake of a share in the course of the Yajfia of Daksa. O lord of powerful arms, I shall give oblation to you also.” 36. After saying this, at the very outset, he bowed down to ‘Visnu whose form was similar to his. Virabhadra then went in front of Visnu and spoke these words: 37. “You are to me just like Sarhbhu.! There is no doubt about this. Still, O lord of powerful arms, you face me with a desire to fight. If you continue to stay here yourself, I shall give you liberation (Apunaravrtti).”” 38. On hearing those words of the intelligent Virabhadra lord Visnu, the lord of all lords, said laughingly : Visnu said: 39-41, O highly intelligent one, you are born of the splend- our of Rudra. You are very pure and holy. I had been requested by this (Daksa) before repeatedly for attending this Yajfia. 1 am subservient to my devotees. So also is the case of Mahesvara. It is for that reason that T have come to this sacrifice of Daksa, O Virabhadra, born of the wrath of Rudra. Either I shall restrain you or you shall restrain me. 42. When Govinda said this much, that (Virabhadra) of mighty arms laughed and after bowing down humbly said this to Janardana (Visnu): 1, The Puraya reiterates the identity of Siva and Vignu, Virabhadra calls himself the servant of both Siva and Visnu and bows down humbly to Visqu before fighting (vv 42-43 below).24 Skanda Purana 43, “Just as Siva, so also you. Just as you, so also Siva. All of us are servants both of you and of Sankara.” 44, On hearing his words, Acyuta, Visnu, the greatest lord, spoke these important words laughingly : 45. “Fight with me unhesitatingly, O lord of powerful arms. Tshall goto my own abode when I am surfeited with your arrows and missiles.”” 46. Saying “so be it”, Virabhadra, the hero of great strength, took up the greatest of his missiles and roared like a lion. 47. Visnu too blew his conch of loud report. On hearing it, those Devas who had fled away from the battlefield, returned ‘once again. 48-50. Allthe Guardians of the Quarters including Indra made an array (of their soldiers). Then Nandin was struck by Indra with his Vajra (thunderbolt) that had a hundred spikes. Sakra was hit in the middle of his chest by Nandin with his tri- dent. Bhpigi was struck by Vayu and Vayu was struck (in return) by Bhrngi. Standing well prepared with his trident of sharp cdge, Mahakala, endowed with great strength, fought with Yama holding the heavy rod. 51-55, The lord of Kiismandas clashed with Kubera. Munda of great strength fought with Varuna. He fought with such a great strength as surprised the three worlds. The cxceed- ingly powerful Canda clashed with Nirsta and fought with a very great missile, mocking his demoniac nature. Bhairava, the great leader, accompanied by the circle of Yoginis tore through all the Devas and drank their wonderful blood. All the Ksetrapalas, Bhiitas, Pramathas, Guhyakas, Sakinis, Dakinis, the terrible nine Durgas, Yoginis, Yatudhanis, Kismandakas and others roared, drank blood and devoured a lot of flesh. 56. On seeing that his army was being devoured, the king of Suras left Nandin behind and challenged Virabhadra. 57. Leaving off Visnu, Virabhadra engaged Devendra. The battle between them was as terrible as that between Mars and Mercury. 58-61. When Sakra was desirous of killing Virabhadra and hastily prepared for the same, Virabhadra became furious and filled Indra who was seated on his elephant, with a mass of1i.4.62-71 25 arrows. The extremely mighty Virabhadra who was unrestrain- able, was immediately struck by Indra with his Vajra of a hundred spikes. Then he (Virabhadra) attempted to swallow Indra along with his elephant and thunderbolt. All the Bhitas who saw Vira- bhadra like that desirous of killing Indra, raised the loud shouts of “Ha-Ha” (Alas-Alas). Seeing Virabhadra desirous of killing Indra, Vignu came there ina hurry and stood in front of Vira- bhadra. 62. He pushed Sakra behind and fought with Virabhadra. The battle between them was very tough. 63-64. They then fought with various kinds of weapons and missiles. Seeing Nandin once again, Sakra who was an expert in battle, cngaged him in a tumultuous duel. There was a great clash between Devas and Pramathas. Pramathas were smashed by Devas and all of them fled from the battle. 65. On seeing the Ganas turning their faces away (from the battle), all those (bacterial) ailments! that had originated from the fury of Rudra rushed against Devas. 66. On sceing Devas afflicted with the fevers, Visnu laugh- ingly seized Devas alive separately. 67. He called Agvini Devas in order to quell the ailments. The highly intelligent (lord) made them carefully work out and consider the requisite nourishment (medicine) and sustenance, and gave the same to them. 68. Agvini gods caught hold of the fevers and Sannipata (fevers) as well as other inimical elements and quelled them. They joyously made Devas free from fever and rejoiced for a long time. 69. The Yogini Cakra also was subdued by them. With sharp-pointed arrows, they toppled down Bhairava who was highly excited and felled the Ganas too. 70. On seeing his army routed by Suras and felled down by them, Virabhadra became furious and spoke these words to Visnu: 71. “You are a heroic warrior, O mighty one. Indeed you are the protector of Devas. If you think so, come on, fight with me strenuously.”” 1. An imaginative precursor of modern bacterial warfare?26 Skanda Purane 72. After saying thus, Virabhadra of great strength, appro- ached Visnu, the lord of all lords, and showered him with sharp. arrows. 73. Then the lord attacked Virabhadra with his discus. On seeing the discus coming, it was instantaneously swallowed (by Virabhadra). 74-75. On seeing that his discus was swallowed, Visnu, the conqueror of the cities of his enemies, stroked and pressed his mouth. Thus the (discus) was caused to be spitted out by Visnu. Taking his discus, Visnu of exalted nature, the sole lord of the universe, went to heaven. On understanding everything that had been done and was unbearable to the enemies he became satisfied (of having done his job). CHAPTER FIVE Meritoriousness of Devotion to Siva Lomasga continued: 1, When Visnu went away, all those Devas along with the sages and all those who subsisted on that Yajfia were totally vanquished by the Ganas. 2. He (Virabhadra) made Bhrgu fall down and his beard and moustache were plucked and cut.1 He got the teeth of Pasan uprooted after distorting and deforming them. 3. Svadha was ridiculed and the sages were mocked there. In their fury, they showered the sacrificial fire with faccal matter. 4. The Ganas who had become excessively infuriated creat- ed unspeakable havoc. Out of great fear, Daksa hid himself be- neath the altar. 5. After realizing that he was in hiding, he angrily dragged him out. Holding by the cheeks, he struck his head witha sword. ‘1. Cf. BhP LV.5.13-26 for aclose similarity in the description of the destruction and humiliation of persons in Daksa’s sacrifice.Li.5.6-17 27 6. Thinking that the head could not be pierced or split through, the valorous Virabhadra pressed the shoulder down with his feet and wrung the neck. 7. On being wrenched off from the neck, the head of the vicious Daksa was taken away by the intelligent Virabhadra and thrown (lit. offered as oblation) into the blazing sacrificial pit instantaneously. 8. Other sages, Devas, Pitrs, Yaksas and Raksasas who yet stayed on were assaulted by the Ganas. All of them fled from the place. 9. The Moon, the groups of Adityas, all the Planets, Stars and Constellations—all of them were displaced and shaken. They too were attacked by the Ganas. 10. Brahma returned to Satyaloka. He was afflicted with sorrow for his son. He thought without being perturbed: ‘What action is to be taken now?” 11-15. As his mind was suffering, the grandfather of the worlds did not derive any happiness. With great effort, he under- stood all the wicked deeds of that sinner. He decided to go to the Kailasa mountain. Riding on his swan, accompanied by all the Devas, the lord of great splendour reached the most excellent mountain. There he saw Siva, Rudra, accompanied by only Nandin, staying alone. He had matted hair and possessed great splendour. It was the lord who could not he grasped by the Vedas or their Avigas (Ancillaries). On seeing such a lord, Brahma became greatly agitated. He prostrated himself on the ground like a staff and began to plead for pardon, touching his lotus-like feet with the tips of the four crowns. He began to eulogize Siva, the supreme soul. Brahma said: 16. Obeisance to Rudra, the quiescent Brahman, the sup- reme soul. You are the creator and sustainer (protector) of the universe; you are the great-grandfather (of the world). 17. Obeisanve to the great Rudra, to the blue-throated one, to the creator, to the lord identical with the universe, to the seed of the universe, to the cause of the bliss of the worlds.28 Skanda Purana 18-19. You are Orkara; you are Vasatkara, the prompter of the functioning of all enterprises. You are Yajfia; youare the Y@jnic rite. You are the cause of the functioning of Yajfia; you alone are the protector of all the performers of sacrifice. You are worthy of being the refuge, O great lord, to all living beings. Save me, save me, O lord Mahadeva, I have been afflicted with the grief for my son. Mahadeva said: 20. O grandfather, listen attentively to my words. The des- truction of the Yajfia of Daksa has not been carried out by me at all. 21-22. O Brahma, there is no doubt about this that Daksa was killed by his own deeds. An act (rite) that causes pain to many others, should not be performed at all, at any time. O Paramesthin, what befalls others will befall one too. 23. After saying this, Rudra accompanied by Brahma and Suras went to the holy spot Kanakhala and to the sacrificial en- closure of the Prajapati (Daksa). 24-26. Rudra saw what had been committed by Virabhadra. Svaha, Svadha, Pisan, Bhrgu the most excellent one among intelligent beings (all had been injured by the Ganas). So also all the other sages and all the manes had been driven to that miserable plight. Many other Yaksas, Gandharvas and Kinnaras who had been there were wounded, split and torn off. Some died in the battle. 27. On seeing that Samnbhu had come, Virabhadra prostra- ted himself like a log of wood by way of obeisance, along with his Ganas. Then he stood in front of Siva. 28. On sceing Virabhadra of great strength standing in front, Rudra spoke these words laughingly: “‘O hero, what is this that has been done here? 29. Immediately bring here that Daksa by whom this un- usual and inauspicious thing has been committed in the course of a Yajfia, in consequence of which was (the present) fruit.”” 30. On being ordered thus by Sankara, Virabhadra hurried- ly brought the headless trunk and placed it in front of Sarnbhu. 31-32. Then Virabhadra of noble mind was enquired by1i.5.33-40 29 Sankara: “By whom has the head of the vicious Daksa been re- moved? Though he is a crooked fellow, O hero, I shall now give him life (revive him).”” On being told thus by Sankara, Virabhadra submitted again: 33. “The head was dropped by me into the fire at the very instant, O Sankara. The head that is left, O Sarhbhu, is that of an animal and the face has been distorted.”” 34. After knowing (the position), Rudra placed upon the headless trunk the deformed head of the animal. The head had a beard and it was terrible. 35, Thanks tothe grace of Sankara, Daksa regained his life. On seeing Rudra in front of him, Daksa became ashamed, Bowing down he eulogized Sankara, the benefactor of all the worlds. Daksa said: 36. 1 bow down to the excellent lord, the bestower of boons. I bow down to the most excellent lord of Devas, the eternal lord. I pay obeisance to Iévara, the lord of Devas. I bow down to Hara, Sambhu, the sole kinsman of the universe. 37. I bow down to the cosmic form of the lord of the uni- verse, the eternal Brahman in theform of one’s own soul. J salute Sarva (Siva) having the existence of one’s own mental creation. J pay obeisance to the excellent one, the bestower of boons. Lomasa said: 38. Rudra who was eulogized by Daksa, spoke laughingly in secret: Rudra (Hara) said: 39. Four types of meritorious people always worship! me. They are: (those who are in misery), those who are thirsting for knowledge, the seekers of wealth and the possessors of spiritual knowledge, O excellent Brahmana. 40. Hence undoubtedly sages, possessors of true knowledge, are my favourites. Those who strive to attain me without spiritual knowledge are ignorant. 1, Anecho of BG VIT. 16.30 ‘Skanda Purdpa 41. Merely by means of Karman (holy rites) you wish to cross the (ocean of) worldly existence. 42. Neither by means of the Vedas nor by means of charit- able gifts, neither by sacrifices nor by penance at any place can they attain me.’ But due to the power of Karman men get deluded. 43, Hence, be devoted to knowledge and perform holy rites with concentration and purity of mind. Be equally indifferent to happiness and misery and attain eternal happiness. Lomaga said: 44, Thus Daksa was advised by Sarnbhu, the greatest god. After establishing Daksa there itself, Rudra went back to his mountaii 45. Similarly all the great sages beginning with Bhrgu were consoled and enlightened by Brahma. Instantancously they be- came endowed with true knowledge. 46. Thereafter Brahma went to his abode. 47. Daksa too achieved the excellent enlightenment through the utterance. Engrossed in the meditation of Siva, the noble- minded one performed penance. 48. Hence Lord Siva should be served by means of all pos- sible efforts. 49. Those men who sweep the courtyard of Siva (ie. Siva’s temple) attain Siva’s city and become worthy of the praise of the whole universe.” 50. Those who offer a mirror of great lustre to Siva become attendants of Siva and will be standing in front of Siva. 51. Those who give chowries to the Trident-bearing Lord of Devas will themselves be fanned with chowries in all the three worlds. 52. The men who offer lamps to the temple of Mahadeva will become refulgent. They will be the illuminators of the three worlds. 53. Those who offer incense to Siva, the great Atman, will 1. Cf.BG X1.46. 2, VV 49.62 describe the fruit of different types of services rendered to Siva, Some of these verses are illustrated by stories of Siva’s devotees, the benefit derived by them by their particular act of devotion.1i.5.54-65 31 become famous. They redeem both the families (their own as well as that of their mothers). 54. Those men who offer eatables (Naivedya) in front of Hari and Hara with great devotion, attain the fruit of a sacrifice for every lump of boiled rice offered by them (as Naivedya). 55. Those excellent men who repair a Siva temple in ruins attain two-fold benefit. There is no doubt about it. 56. Those who build a new temple by means of bricks or stones rejoice in heaven as long as their spotless fame stays in the world, O excellent brahmanas, no doubt need be entertained about this. 57. Those highly intelligent brahmanas who cause to build a’palatial temple of many floors for Siva, attain the greatest goal {i.e. Moksa). 58. Those who clean or whitewash a temple of Siva built by themselves or by others attain the greatest goal. 59. Those who offer a canopy are meritorious men. They go to the world of Siva and redeem their entire family. 60. Those who tie a ringing bell in a temple of Siva will become refulgent and well reputed in the three worlds. 61. He who visits (Siva’s temple) once, twice or thrice (a day) attains happiness whether he is rich or poor. He gets releas- ed from misery. 62. A religious faithful who offers worships unto Siva, the great Atman, redeems ten million members of his family and rejoices in the company of Siva. 63. In this context they cite this ancient legend, the con- versation between the son of Indradyumna and the noble-minded Yama. 64, Formerly, in Krtayuga, there was a king named Indra- sena. He was a great warrior ruling Pratisthana. He was always interested in hunting. 65. Unfriendly to brahmanas, he always indulged in horri- ble and cruel misdeeds. He was always devoted to worldly plea- 1, VV 63-86 narrate the legend of Indrasena to show the efficacy of the yilables HA-RA_ uttered as a part of words of different meaning (e.g. dhara ing’) simply because the name of god Siva is indirectly pronounced by him.32 Skanda Purana sures only. That wicked king nourished his own self through the lives of others. . 66. Ever-addicted to drinking wine, he very much sought the company of other men’s wives. He coveted other men’s wealth. Brahmanas were killed by him. 67. He defiled the bed of his preceptor. He always stole gold. All his followers too were of that nature. All the followers of that evil-minded king committed sins like him. 68, Thus that vicious king ruled the kingdom in diverse ways. Then, after a great deal of time, the wicked king died. 69. Then, this evil-minded Indrasena was taken away by the followers of Yama. The sinful king thus came to the presence of Yama. 70. Indrasena who was standing in front there, was seen by Yama. He stood up and bent his head (in honour of) Siva. 71. Yama, the most excellent one among those who uphold virtue, rebuked his messengers. After releasing Indrasena who had been bound with nooses Dharmaraja (god Yama) spoke: 72-73. “O most excellent one among kings, go to the meri- torious worlds and enjoy them as long as Indra stays in heaven, as long as the sun is in the sky. Be happy as long as the five cle- ments cxist. O great king, you are a man of meritorious deeds. You are a permanent devotee of Siva.” 74. On hearing the words of Yama, Indrasena spoke: “I do not know Siva. I am only a person interested in hunting.” 75-76. On hearing his words Yama spoke by way of cxpla- nation: “The words ‘dhara’ (eat), ‘praharasva’ (attack) were always uttered by you. As a result of that holy act, O bestower of honour, you are permanently purified. Hence you do go to the Kailasa mountain, to Sankara.” 71-78. Even as the noble-minded Yama was talking thus, the messengers of Siva came there riding on bulls. They had great refulgence. They were blue-throated, with ten arms, five faces and three eyes. They had matted hair and wore ear-rings. Their heads were markedly adorned with the crescent moon, 79. Onseeing them, Yama, the most excellent one among the upholders of virtue, stood up. He worshipped them all who resembled the great Indra. 80, All of them hurriedly spoke to Yama, the son of Vivas-Ti.5.81-91 33 van: “O lord of exalted fortune, did Indrasena of unmeasured splendour come here? He is the person who continuously uttered the name of the noble-minded Rudra.” 81. Onhearing their words, Indrasena was honoured by Yama and placed in an aerial chariot. He was then sent to the abode of Siva. 82. He was brought in by the excellent attendants of Siva, Then Indrasena of unmeasured splendour was seen by Sarnbhu. 83. Rudra stood up to welcome him, approached him and embraced the king. He made Indrasena sit on half of his seat and then said: 84. “0 excellent king, what shall be given to you? What is your desire? I shall give you whatever is desired by you.” On hearing the words of the great Siva the king shed tears of joy. (Overwhelmed) by love, he could not say anything. 85, Then he was made a Parsada (Attendant) by the noble- minded Mahega. He became famous by the name Canda. He was a favourite friend of Munda. 86. Merely by uttering the name of Rudra, the supreme soul. (former) sinful king Tndrasena attained Siddhi. 87. By merely uttering ‘O Hari’, ‘O Hara’, the names of Siva, the supreme soul, and of Visnu, the wielder of discus, many men have been saved by Siva. 88. No other god greater than Mahega (Siva) can be seen (found) in the three worlds. Hence Sadasiva should be worship- ped by all the means. 89. He should always be worshipped with leaves, flowers, fruits, even pure water, and with Karavira. And he becomes a bestower of boons. 90. The flower of Arka (calotropis gigantea) is ten times more efficacious than Karavira. The entire universe consisting of mobile and immobile beings is made with Vibhiiti (the sacred ash). 91, It is always present in the courtyard of Siva. Hence one should always besmear oneself with it. Henceforth, listen to the merit, O excellent brahmanas, of Tripundra (three parallel horizontal lines on the forehead) drawn with sacred ash. 1. VV 91-96 describe the redeeming power of Tripundra.34 Skanda Purana 92. It is meritorious and it dispels all sins. Listen to it, O excellent brahmanas. There was a certain thief who was a great sinner. He was executed by the servants of the king. 93-95. Acertain dog came there to eat him (his flesh) and stood over his head. Some ash sticking between the claws of the dog fell on the forehead of that sinner in the form of an impres- sion similar to Tripundra. His body was without consciousness but the ash fell on it. Therefore the thief was taken to Kailasa by the messengers of Rudra. Who can specifically describe the greatness of Vibhiti (holy ash). 96. The men whose limbs are adorned with holy ash are men of meritorious deeds. The men in whose mouth the five-syllabled (Mantra), viz. namah Sivaya exists are undoubtedly veritable Rudras. 97. Those who have a cluster of matted hair on their heads and those who have Rudraksa beads as their ornaments, are themsclves Rudras in human form. There is no doubt about it. 98, Hence Sadasiva should be regularly worshipped by men in the morning, at midday and in the evening. The time of dusk is very excellent. 99. By secing Sarnbhu during the morning, the sin of (com- mitted at) the night is dispelled. By visiting Sarhbhu at midday the sin incurred by men in the course of seven previous births ‘becomes quelled. (The merit of seeing Sarnbhu) at night cannot be adequately calculated. 100. The two-syllabled name Si-va is destructive of great sins. The whole universe is sustained by those men from whose mouths the name issues out. 101. Even heretics and those who cling to false and hetero- dox doctrines attain the greatest goal and people who are devo- ted to sinful activities become sanctified if they hear the sound of the Bheri (big drum) placed in the courtyard of Siva’s temple by people of meritorious deeds. 102, There is no doubt about this that even that animal attains Siva’s presence, whose hide is used in connection with the Bhert, Mrdaiga, Muraja and other types of drums placed in Siva’s temple by men. 103-104, Hence the devotee should offer various things1i.5.105-112 . 35 pleasing to Sarnbhu in accordance with the injunctions, viz. Tata and Vitata (stringed musical instruments such as lute ctc.), Ghana (cymbals, bells and gongs), Susira (flutes), very valuable chowries, palanquins, beds, (singing) story poems, legends, devotional music etc. 105-108. By offering these things even sinners go to the world of Siva. (The following people get even better benefits:) Men of good holy rites, noble-souled men proficient in the wor- ship of Siva, those who are engaged in the worship of Siva according to the procedure acquired directly from the (oral) instructions of the preceptor, those persons of firm resolve who see the universe as the form of Siva, persons of good conduct with perfect intellect, men who adhere to the discipline of castes and stages of life as well as others, brahmanas, ksatriyas, vaisyas, Sidras and other men. Even a candala (devotee of Siva) is excel- lent. He shall be a great favourite of Sarnbhu. The whole of this universe including mobile and immobile beings is presided over by Sarnbhu. 109-110. Hence it should be especially understood that everything is identical with Siva, Sarnbhu should be known by means of Vedas, Puranas, sacred treatises, Upanisads and different kinds of Agamas. Sadasiva should be worshipped by all people irrespective of their being with or without desires. Lomasa said: 111. I shall narrate an old legend describing an event that happened long ago. Formerly there was a vaisya named Nandin who lived in the city of Avanti. 112. He engaged himself in meditation on Siva and per- formed his worship. Everyday he worshipped a Linga that was in the penance grove. 1, VV 111-193 relate the legend of two devotees—Nandin, a vaisya, and Mahakala, a Kirata (a tribal). Siva approved of the selfless devotion of theignorant Kirata and not the ostentatious worship of Nandin, the vaigya. ‘It was due to the request of the Kirata that the rich vaigya was redeemed by Siva and absorbed as his gana (attendant).36 Skanda Puréna 113. He used to get up very early in the morning everyday. Nandi, the lover of Siva, became excessively devoted to the worship of the Liga. 114, He bathed the Liiga in Paficémrta in the manner prescribed (in scriptures). He was always surrounded by brah- manas who had mastered Vedas and Veddrigas (ancillaries to Vedas). 115-116. He was devoted to the worship of the Liriga in accordance with the injunctions of the sacred treatises. After bathing the Liiga duly, he always worshipped it with different kinds of wonderful flowers, pearls, aspphires, Gomedas (Himalayan gems), lapis lazuli, emeralds and rubies. 117. Thus Nandi of exalted fortune worshipped for many years that Litiga stationed in a lonely spot with different kinds of offerings. 118. Once there was a Kirata (a forester) who was interested in hunting and used to injure and kill animals. Being wreckless he always cnjoyed hunting. 119. That wicked fellow of sinful activitics used to wander in mountains and caves teeming with beasts of prey, killing the animals here and there. 120. In the course of his wandering that Kirata, a habitual killer of animals, came by chance where the Liviga had been duly worshipped. 121. He was extremely afflicted with thirst and looked for water (everywhere). He saw a lake in the forest and immediately entered the water. 122. The wicked fellow had placed everything he had got by hunting, on the shore. He gargled, drank some water and came out, 123-126. He saw in front of him the temple that had been wonderfully embellished. The Liriga that had been excellently worshipped by means of different kinds of gems was seen (by him). After seeing the Liga, when he began to offer his worship, all the gems were tossed about here and there. Bathing of the Liiga was performed by him by means of a mouthful of water. With one of his hands he offered Bilva leaves (aegle marmelos) for the purpose of worship. With the other hand he1i.5.127-140 37 offered venison. After prostrating himself like a stick he men- tally took the solemn vow to perform worship (as follows): 127. “From today onwards I shall strenuously perform the worship. From today, O Safkara, you are my master and I am your devotee.” 128. After having thus become a regular worshipper, the Kirata returned home. Nandi saw everything scattered here and there by the Kirata. 129, Nandi became anxious and worried: ‘What flaw is this that has befallen me? Many obstacles have been mentioned in the case of one who is engaged in the worship of Siva. Owing to my misfortune all those obstacles have beset me.’ 130. After pondering thus for a long time, he washed the temple of Siva. Nandi then returned to his house along the path by which he had gone. 131, The priest approached Nandi (as he was found) dejec- ted in his mind. He spoke these words: ‘‘Why have you become dejected in your mind?” 132-133. Nandi then spoke these words to his priest: 'O brahmana, impure things have been seen by me today in the vicinity of Siva. I do not know at all by whom this has been caused.”” 134-140. Then the priest spoke these words to Nandin: “The person by whom the offerings of gems etc. have been scat- tered is a deluded one. There is no doubt. He is a stupid fellow not aware of what should be or should not be done. Hence, O lord, do not worry in the least. Be pleased to go to that temple of Siva in the morning along with me in order to see that wicked fellow. Thereafter, 1 shall do what should be done.” On hearing these words of his priest, Nandin remained in his house during the night with his mind extremely pained. When the night passed, he called the priest and went to the temple of Siva. Nandi went there along with that noble-souled one. Thereafter, what was done by that wicked one the previous day was seen. Nandi performed the worship elaborately with different kinds of gems for the requisite things. The five Upacdras (modes of service in the course of the worship) and recitation of Rudra hymns eleven times while bathing the god were duly performed.38 Skanda Purdna He eulogized Giriga with various hymns and prayers in the com- pany of brahmanas. Two Ydmas (i-e. six hours) were thus spent by Nandi engaged in eulogy. 141, Indeed, at that time, there arrived (the Kirata called) Mahakala who was of the same form (as before). He was extre- mely powerful, very hideous and dreadful like the god of Death. He was valorous and armed with a bow in his hand, 142. On seeing him Nandi was excessively frightened and he cried. The priest too was suddenly struck with fear. 143, Everything was done by the Kirdta scrupulously as before. With the forepart of his foot he kicked aside the (pre- vious) worship by Nandi and offered leaves of Bilva (instead). 144. The bathing rite was performed by means of the mouthful of water. The Naivedya (food offering) was the picce of flesh. Thus the Kirata offered everything to Siva. 145-147, He prostrated himself on the ground like a staff of wood. Then he rose up and went to his abode. On seeing that extremely wonderful incident, he (Nandi) thought about it for a long time. Along with the priest, Nandi was agitated in his mind as he pondered over this. Many brahmanas, expounders of the Vedas, were invited by him. He recounted to them everything performed by the Kirata and asked them : “What should be done, O brahmanas? Let everything be explained accurately.”” 148. Allofthem met together and ascertained the matter from the point of Dharma Sastra. Then, all those brahmanas spoke to Nandin who was extremely frightened and suspicious: 149. “This obstacle that has sprung up cannot be warded off even by Devas. Hence, O excellent vaisya, bring that Linga to your own abode.” 150-151, He honoured their suggestion saying, “So be it”. Then Nandi dug out that Sivalinga, brought it to his own house and consecrated it duly after placing it on a golden pedestal tendered splendid by means of the nine precious stones. He then performed the Pija with various kinds of rites and articles of worship. 152, The next day the Kirata came to the temple of Siva and on glancing about could not see the Liriga of Iga. 153-157. Breaking his silence suddenly he shouted loudly and spoke thus: “O Sarnbhu, where have you gone? Reveal your-Li.5.158-173 39 self to me now. If you are not seen now, I will give up my body. O Sathbhu, O lord of the universe, O destroyer of Tripura, O Rudra, O Mahadeva, reveal your form yourself.” Thus, by means of sweet words of apparent rebuke Sadasiva was disrespected by the Kirata. Then that heroic forester tore up his belly with his nails. Stroking his arms he said angrily, “O Sarnbhu, reveal yourself. Where will you go abandoning me?” 158. After scolding thus, the Kirata cut the flesh all round and took out the intestines. With his hand he threw them suddenly into that pit. 159-161. He steadied his heart and took bath in that lake. Similarly he brought water and Bilva leaves hurriedly. He wor- shipped the lord duly and prostrated on the ground stretching himself like a stick of Wood. Thereafter the Kirata remained there in the presence of Siva engaged in meditation. Thereupon, Rudra surrounded by Pramathas, revealed himself to him, 162. The moon-crested lord Rudra who was white like cam- phor and who was refulgent with matted hair, grasped him by the hand and assuaged him consolingly. 163. “O heroic one of great intellect, you are my devotee. Choose a boon conducive to your own welfare. O highly intelligent one, (speak) whatever is intensely desired by you.” 164. On being addressed thus by Rudra, Mahakala became joyous. Endowed with great devotion, he fell down onthe ground like a stick of wood. 165-167. Then he spoke to Rudra: “I request for the boon. O Rudra, there is no doubt about (the fact) that Iam your slave. You are my lord and master. Realizing this, grant me devotion unto you in every birth, You are my mother. You are my father too. You are my kinsman and friend. You are the preceptor. You are the great Mantra. You are always worthy of being known through the Mantras. Hence in the three worlds there is nothing else than you.”” 168. On hearing these words of the Kirata, devoid of desire, Siva granted him the position of the chief of his attendants and the post of his doorkeeper. 169-173. Then the three worlds were filled with the sound of Dumaru (a kind of drum), with the booming sound of the big drum Bherl and the sound of conchs. Then thousands of Dun-40 Skanda Purana dubhis and Patahas (different kinds of drums) were sounded. On hearing that sound Nandi was surprised. He hurried to the place in the penance grove where Siva was present surrounded by Pramathas. The Kirata too was scen exactly like that by Nandi. Nandi who was surprised much, spoke these words humbly, He became desirous of eulogizing the Kirata with great intentness: «Sarnbhu was brought here by you. O scorcher of enemies, you are (his real) devotee. Iam your devotee and have come here. Mention about me to Saikara.” 174. On hearing his words, the Kirata grasped Nandi by the hand and hurriedly approached Sankara. 175. ‘Lord Rudra laughingly spoke these words to the Kirata: “Who is this person brought by you in the presence of the Ganas?” 176. Sankara, the benefactor of all the worlds, was then in- formed by the Kirata: Kirata said: This is your devotee, O lord. He is always engaged in your worship. 177-178. Everyday you have been worshipped by him with gems and rubies, flowers of various kinds, with his own life as well as wealth, There is no doubt about this. Hence know that he is my friend, Nandin, O lord favourably disposed towards your devotees. Mahddeva said: 179. 1 do not know, O highly fortunate one, Nandi, the vaigya mentioned (by you), (but) O Mahakala of great intellect, shall accept him) because you are my devotee as well as friend. 180. Those who are free from fraud, and are of lofty mind, are dear devotees of mine. They are excellent men. 181. Heisyour devotee and hence he is a dearer friend tome, Thus both of them were accepted by Sarnbhu as his atten- dants. 182. Then many aerial chariots of great lustre artived there. That excellent vaigya was redeemed by that excellent Kirata of great refulgence.1.i,5.183-197 4 183. By means of aerial chariots of great speed both of them arrived at Mount Kailasa. They attained the state of hav- ing the same form as that of the noble-souled Igvara. 184, Waving of the light was performed by Girija to both of them along with Siva. Thereupon, the goddess with a graceful gait of an elephant laughingly said to Siva: 185-188. “Just as you are, so also are these, undoubtedly in form as well as mode of walking. They are well-honoured with smiles and friendliness. Hitherto you alone had been served by me, no doubt.” On hearing the words of the goddess, the Kirata and the vaigya turned their faces aside immediately even as Sankara was observing. (They said:) “We are to be sympathized by you alone, Othree-cyed lord. We shall perpetually stand at your door. Obeisunce, obeisance to you.” 189, Knowing their intention, Bhava laughingly said: “On account of your great devotion may your desire be fulfilled.” 190. Ever since then both of them became the gatekeepers. They stood at the doorway of Siva, O brahmanas. They had the vision of Siva during midday. 191. One was Nandi and the other Mahakala. Both of them were lovers of Siva. Both of them joyously talked to Sadasiva who was one. 192-193, Mahadeva talked to them lifting up one of his fingers. Similarly Nandi said lifting up two of his fingers. Thus with the gestures and signs they stand at the entrance to the abode of the noble-souled (lord) Sankara. O highly fortunate sages, listen. 194-197. Formerly the unlimited pious rites of Siva had been proclaimed by Sailida out of sympathy, O brahmanas, for evil-minded living beings, sinners, impious pcople, blind ones, dumb beings, lame ones, those of ignoble births, evil-minded ones, candalas, and other persons whatever their nature may be. If they are endowed with devotion to Siva, they go to the pre- sence of the trident-bearing lord of Devas. Those learned men who worship a Liiga made of sand, go to Rudraloka un- doubtedly.42 Skanda Purdna CHAPTER SIX Curse to Brahma and Others The sages enquired: 1, How did the pre-eminence of Liga, exclusive of Siva, come to be established? O highly fortunate sage, let this be narrated to us who are eagerly desirous of learning it. Lomasga said: 2-4. Lord Sarnbhu wandered about in the forest Daruvana for the sake of begging alms. The sole lord of the worlds with quarters for his garments (i.e. naked), having the cluster of his matted hair loosened, that lord who can be understood only through Vedanta (i.e. Upanisads), the great lord, the greatest among leading Yogins, the sole supporter of the group of worlds is greater than the greatest. He is the great lord of the worlds with exalted dignity. That noble-souled Isvara assumed the form of a mendicant; begged for alms in the Daruvana forest. 5, At midday the sages, O brahmanas, went to the sacred places (for bath) from their hermitages. At that very time, all the wives of those sages came there. 68 Onseeing Sarnbhu they spoke to one another, “Who is this personage of uncommon appearance, who has come here in the form of a mendicant? We along with our friends shall give him alms.” Saying, “So be it”, they went home and joyously brought various kinds of food as alms. They were fine and delicate. They offered everything in accordance with their capacity but with due honour and gentle behaviour. The alms begged for by the Trident-bearing Lord of Devas were (duly given to him). 9-12. One of the ladies who was struck with wonder asked Sarnbhu who endeared himself very much to her: “Who are you, O excessively intelligent one? Why have you come here as a mendicant? This is the sacred hermitage of sages. Why do you 1. The story of Siva’s visit to Daruvana and dropping of his Phallus when cursed by sages, is found in other Puranas also (e.g. KP 1L3.8-39, BAP Lii.27), The peculiar behaviour of Siva is called Dvdra in Pésupata Sitras.1i.6.13-23 43 not sit here in our hermitage?’ On being asked thus by her, Sarnbhu said laughingly: “T am Igvara, O lady with excellent tresses; I have come to this holy place.” On hearing the words of Isvara (Siva) the wife of the sage asked him: “(You say that) you are Igvara (Siva), O gentle Sir, of exalted fortune. You are the lord of the Kailasa mountain. But, O lord, how does it happen that you are begging for alms alone and single?” 13-14. On being asked thus by her, Sarnbhu said to her once again these words: “Tam bereaved of Daksayani. Hence wander about nude for the purpose of begging alms, O lady of excellent hips. Iam free from any wish or desire or any expectation of advantage from anybody. O beautiful lady, without Sati all the women in the world do not at all appeal to me. I am speaking the truth to you, O lady of large eyes.” 15-16. On hearing the words spoken by him, the lotus-eyed lady said: ‘‘There is no dcubt that women really accord pleasure by their touch unto man. Such pleasurable women, O Sarhbhu, have been eschewed by a learned man like you!” 17-21, In this manner all young women gathered together at the place where Sankara was (standing). The alms-bowl of Sarnbhu was filled with cooked food of very good quality. Four types of foodstuffs with all the six tastes filled his bowl. When Sarnbhu was desirous of returning to the Kailisa mountain, all those wives of brahmanas joyously followed him forsaking their domestic duties. With their minds attached to him, they walked on and on (after him). ‘When all those wives (of sages) had left thus, the excellent sages reached their hermitages and found them empty and vacant. They spoke to one another, “Where have all these women (our wives) gone? We do not know by what damned fellow they have been abducted.” Pondering and deliberating thus they searched here and there. 22. Thereupon they saw that they had been following Siva. On seeing Siva, the sages angrily closed in upon him. 23. Standing in front of Siva, all of them said with impetuo- sity, “What has been done by you, O Sarhbhu (who profess to be)44 Skanda Purana detached and noble-souled? You are no doubt the kidnapper of the wives of others, of us, the sages.” 24. Although rebuked thus, Siva silently went oh towards his mountain. Then that immutable Mahadeva was overtaken by the sages. (They then cursed him thus:) “Since you are the abductor of (our) wives, be instantaneously a eunuch.” 25. Thus cursed by the sages, his penis fell down on the ground. As soon as it reached the ground, it became very large immediately and it increased in size (enormously). 26-31. From beneath and above, the Liriga covered the seven Patalas in an instant. Then it pervaded the entire earth and envcloped the firmament. Allthe heavens were covered. Then it rose beyond the heavens. There was no earth, no quarters, neither water nor fire, neither wind nor ether, neither Cosmic Ego (Ahrnkara) nor the Great Principle (Mahat), neither the Un- manifest One (Avyakta) nor the Time and no great Primordial Matter (Prakrti). There was no dualistic division. Everything became merged in an instant. Since the entire universe became Lina (merged) in that Linga of the great Atman (it came to be called so). ‘Learned men say that it is called Liiga because of Layana (merging of the universe). On sceing such a Litiga rising further and further, the celestial sages, Brahma, Indra, Visnu, Vayu, Agni and the Guardians of the Quarters and the serpents were filled with surprise in their minds. They spoke to one an- other: 32. “What is the length (of this Liga)? What is its girth? Where is its top? Where is its pedestal?” All the Suras who were worried with thoughts like these then said to Visnu: Devas said: 33. Its root must be seen by you, O Visnu. O lotus-born Brahma, its head must be seen by you. Then you can justifiably be called protectors. 1, This legend explains why the leaf of Ketaki is not used in Siva’s worship and why god Brahma is not generally worshipped. This legend has no basis in Mahabharata and Valmiki's Rémdyana. Here gods requested ‘Visqu to trace the root of the Linga as he was a Varaha and due to Brahma’s1i.6.34-45 45 34. Vignu and the Lotus-born god Brahma both of whom were (gods) of exalted fortune, heard this. Visnu went to the nether worlds and Brahma went to heaven. 35. When he reached heaven, Brahma eagerly looked (every- where) but that clever (lord) did not see the top of that Litiga. 36. So the Lotus-born (Lord) returned along the path he had gone and reached the top of Meru. There he was seen by Surabhi (Divine Cow). 37. She was standing inthe shade of a Ketaki plant and spoke to him in sweet words. On hearing her words, the grand- father of all the worlds spoke laughingly to Surabhi in deceptive words: 38-41. “An extraordinarily wonderful Liga which has per- vaded the entire region of the three worlds was seen; 1 was deputed by Devas to see its top. Iam extremely worried as to what I should report in the presence of Devas as the top of that all-pervading Lifiga of the noble-souled (lord) was not seen. Though it is untrue, you should tell Devas that the top of the Liiga has been seen. If all the groups of Devas like Indra and others were to ask you, ‘Have you witnessed?’, you shall say quickly, ‘In this matter, O Devas, there are witnesses’. In this matter, O lady of good holy rites, you do be my wit- ness along with the Ketaki flower.” 42-43. Accepting the suggestion of Brahma Paramesthin with her head (bent down respectfully), Surabhi in the company of the Ketaki flower honoured it. Arriving thus in front of Devas, Brahma spoke: Brahmd said: 44. Thave seen the wonderful top of the Liriga,O Devas. It was duly worshipped by me with Ketakt petals. It is large, soft and spotlessly pure. 45. It is beautiful and fascinating. It is wonderfully lustrous and excessively refulgent. association with swans, the latter was sent to explore the top. In other Purd- pas we are told that Siva appeared in the form of a column of fire to resolve the conflict between Brahma and Visqu about personal superiority and showed them that he was superior to them both.46 Skanda Purana 46. Such a Liniga was seen by me. Like that I have not seen anything else anywhere else. On hearing the words of Brahma, Devas were struck with wonder. 47-52. Even as the groups of Devas beginning with Indra stood thus filled with wonder, Visnu, the lord of all, the bestower of spiritual illumination, came there from Patala. Immediately he reported to all: (Although) I was eager to see its end, it (the end of the Liiga) has not been seen by me. As I was moving further from Patala, I was struck with great wonder. I went through Atala, Sutala, Nitala, Rasatala, Patala and Tala and Talatala, Everything appeared empty and void. Even the most vacant place of all was examined well. But it has neither root nor middle nor top. Mahadeva by whom this universe is sustained is the one in the form of Lira. It was due to his grace that you and the sages were born.” 53. On hearing his words Suras and sages honoured him. Then Visnu spoke thus laughingly to Brahma: 54. “If, O Brahma, the top has been truly seen by you, who are the witnesses you have had in this matter?” 55-58. On hearing the words of Visnu, Brahma, the grand- father of the worlds, hurriedly said, “Ketaki and Surabhi. O Devas, these two may be known as my eye-witnesses.”” On hear- ing the words of Brahma, all Devas hurriedly sent for Surabhi along with Ketaki. The two instantaneously came there for the work of Brahma. Thereafter Surabhi was asked by Devas beginning with Indra. She said thus together with Ketaki: “Indeed, O Devas, The top of the Liiga was seen by Brahma and worshipped with the petals of Ketaki.” 59-60. Even as all of them listened, an ethereal voice was heard from the sky: ‘Understand, O gods, that what is deposed by Surabhi and Ketaki is a false statement. Its top has not been seen (by Brahma) 61. Then all Devas along with Indra and Visnu angrily cursed Surabhi who was intent to utter falsehood: 62. ‘O splendid one, today a lie has been thus uttered by1i.6.63—Li.7.3 47 your mouth. Let your mouth be unholy and impure. Let it be excluded from all religious rites. 63. Even though fragrant, O Ketaki, you shall be unsuitable for the worship of Siva. There is no doubt about it, O good lady, that you have lied.” 64-68. Then the ethereal voice cursed Brahma: “O stupid one, why has falsehood been uttered childishly by you? (Why have you done this) along with Bhrgu, the sages and the priest? Hence you will never be worthy of worship. You will suffer from pain. The sages (who ought to be) virtuous will be excluded from truthful statements. They will be deluded, engaged in disputes, jealous and unaware of true knowledge. They will be beggars and worthy of being cut to pieces. They will perpetually ruin their own knowledge. They will boast tof themselves. They will be stubborn and will censure one another.” Thus Devas beginning with Brahma, as well as the sages were cursed. All of them, cursed by Siva sought refuge in Lirga. CHAPTER SEVEN Worship of the Linga Lomasa said: 1. Then all those Suras and even the sages became fright- ened. Brahma and others who became perturbed and distressed on account of their knowledge (of their mistake) eulogized the Liiga of Lord Siva. Brahma said: 2. Youwho have assumed the Liga form, are of great miraculous power. You who are of the form of the Supreme Soul, are knowable (only) through Vedanta (Upanigads). It is by you who is ever engrossed in Bliss that the universe which is rooted in you, has been created. 3. You are the witness unto all the worlds. You are the48 Skanda Purana annihilator of all. You are the protector, O Mahadeva. You are Bhairava, O lord of universe. 4. This unit of the three worlds has been pervaded by you in the form of Liiga. O lord, we are insignificant creatures whose minds arc deluded by Maya. 5. We, viz. I, Suras, Asuras, all the Yaksas, Gandharvas and Raksasas, serpents, Pisacas and these Vidyadharas, are all deluded. 6-7. You are the creator of the creators of the universe. You are indeed the lord and ruler of the universe. You, the Supreme Person, are (both) the creator and annihilator of the universe. Protect everything belonging to us. O Mahadeva. Obeisance to you, O god of Devas. Thus the great lord in the form of Liga was culogized by Brahma. 8. The sages who were desirous of eulogizing Mahesvara, the sinless one, culogized with very great eagerness and respect by means of excellent words recorded in the Vedas. The sages said: 9. We are all ignorant. On account of lust, we do not re- cognise your status. Indeed you are the Soul, the Supreme Soul. You are the Prakrti, the evolver (of everything). 10. You are our mother. You alone are our father. You are our kinsman, You alone are our friend. You alone are Igvara. You are conversant with the Vedas. You are always meditated upon by persons of great magnanimity. 11. You are the immanent Soul of all living beings, like flame of all fuel. Since everything takes its origin from you, you are forever Sarva. 12, The lord is called Sarnbhu because Sara (happiness) takes its origin from him. 13. All of us, Devas and others (such as) sages, celestial Gandharvas, Vidyadharas, great serpents have resorted to your lotus-like feet. 14. Hence, with mercifulness, O Sathbhu,O lord of the universe, protect us.1i.7,15-24 49 Mahadeva said: 15. Listen to my word now. Let it be carried out immedia- tely. May all of you pray to Visnu,! O ascetics, with immediate effect. 16. On hearing the word of the noble-souled Safkara, all those Suras bowed down to Visnu and eulogized him. Devas said: 17. Vidyadharas, groups of Suras, all the sages, everyone has been saved by you today, O sole kinsman of the universe. In that manner, O merciful one, O lord of the three worlds, O lord of the universe, O abode of the universe, protect all the people. 18-19. Lord Visnu laughed loudly and spoke these words then: “Formerly you were oppressed by Daityas and protected by me. But today a great danger of everlasting nature has arisen from this Liga. It is not possible for me to protect you, O Suras, from the danger from this Liriga.”” 20. On being told thus by Visnu, Devas became worried. Thereupon an ethereal voice spoke thus, consoling all the Suras: 21. “O Janardana, choose this Liga for worship. Becom- ing a mass of refulgence, O mighty one, protect the mobile and immobile beings.” Saying “so be it” and honouring it, Lord Virabhadra worship- ped it. 22. At that time, the noble-souled Virabhadra, having the moon for his crest and engaged in carrying out the orders of Siva, was worshipped by the groups of Suras beginning with Brahma, collectively. Virabhadra was a favourite of Siva and was on a par with Rudra in the three worlds. 23-24. Then Virabhadra was absorbed in worshipping the Liga. It (the Liriga) had the same form wherefrom the entire universe takes it origin, derives sustenance and gets merged with it. The excellent ones among those who are the knowers of the 1. This is how Puranas tried to bring together followers of Saivism and Vaignavism. 2. Or, was Virabhadra worshipped by them? The next verse shows that Virabhadra was worshipped by Suras,50 Skanda Purana Reality call it Liviga, because of its being a place of rest (to the absorbed). 25. The Litiga became pervaded by the spheres of the Cosmic Eggs. It was embellished with Rudraksas. It grew so large that it could not be surpassed by anyone. 26-27, Then all Devas and sages of great lustre eulogized the great Liriga by means of the Vedic words (Mantras) sepa- rately: “O lord, you are minuter than the atom. So also you are greater than the greatest. Hence, O lord Siva, you must make such arrangements as to make the worship of the Liviga easy for everyone.”” 28-35, At that time itself, many types of Lirigas were evolv- ed by Sarva (Siva)', viz. the Brahme§vara Linga in the world called Satya (god Brahma’s region), Sadasiva Liriga in Vaikuntha, a well-established Liriga named Amaregvara in Amaravati (Indra’s capital), VaruneSvara Liga in the city of Varuna, Lord Kale§vara in the city of Yama, Nairrte§vara Linga in the city of Nirsti, Pavanesvara Lifga inthe city of Vayu, in the Mytyu- loka? Kedara Linga as well as AmareSvara, Ornkdra Linga as well as Mahdkala in the Narmada (region), Lord Vigvesvara in Kasi, Lalitesvara in Prayaga, Triyambaka in Brahmagiri (Nasik Dis- trict) as well as Bhadre§vara in Kali, DraksérameSvara' Linga in the place of the Union of Ganga with ocean, the Linga remembered as Somegvara in Saurastra, Sarvesvara Liriga onthe Vindhya, Sikharegvara Linga on Srigaila, Mallalanatha* (®) in Kanti, Sirthandtha in Singala (Sithhala), so also many Lingas such as Viripaksa Liga, Kotifatkara, Tripurantaka, Bhime$a, Amaresvara, Bhoge§vara and Hajake§vara in Patala. These and many other Lirias of this sort were installed in all the three worlds by Devas for helping the entire universe. 1, The list of Lirigas and their locations shows that the Litiga is worship- ped in the three worlds and by great gods like Brahma, Visnu, Indra and others. 2. This list covers most of the Jyotirliigas in India. 3, G.M. (Guru Mandala edition of SkP) reads instead: kdmadarh malli- aatham *Mallinatha who confers desired objects’.Li.7.36-46 51 36. And thus all the three worlds became full of great Lingas, Similarly, gods created Virabhadramgas (portions of Virabhadra) for worship. 37. There were twenty-eight Sarskaras (consecratory rites) there in the process of worship of Lifiga. They were mentioned by Sankara himself. 38-41. There are eternal Sivadharmas mentioned by Rudra where Virabhadra, Rudra and other Gurus (preceptors) are re- membered. The sons of Gurus also have become famous in the three worlds as Gurus. Only Nandi knows factually the great- ness of Lifiga. So also lord Skanda and those others who bear his names. All the Sivadharmas have been glorified as mentioned by Nandi, the son of Silida. Many wonderful persons of exalted nature have been glorified as bearers of Lifigas.? ‘Liga is held above a dead body by the ancient people. 42. Living with Liaga and dying with Liiga—these virtuous rites have been established by Sailada (Nandin). 43-45. The religion of the Pasupata established by Skanda is the most excellent one. The five-syllabled Mantra (Na-mah- Si-va-ya) is the purest. Then comes the Prdsddi (Omkara) Mantra. The six-syllabled Mantra (Om, na-mah-Si-va-ya) is the illuminator of the Pranava.* From Skanda it was acquired by the noble-souled Agastya. Afterwards due to the difference in the preceptors, many Agamas were composed. 46. Of what avail is much talk? Those who utter the two 1. This is not a reference to the Liagayata cult. Inscriptions from North Karnatak and (western) Andhra testify to the existence of a Saiva cult (Sithha Parisad) of Kashmira Brahmins who followed Lakuldgama. They worshipped Siva in the Liriga-form and wore Litiga on their persons. They received royal grants for conducting Paphatalas to teach Veda, Vedanta, Yoga. Their temples and Majhas along with educational institutes were taken over by Lingayatas in the 13th century. (Vide S.C. Nandimath, A Hand Book of Virasaivism, Dharwar 1942.) I have dealt with this problem in my work Saiva Philosophy which is being published by MEP (Marathi Encyclo- Paedia of Philosophy) Council, Pune. (Translator) 2. In Mantra Sastra, Omkara Bija is called Prdsdda.52 Skanda Purdiga syllables Si-va everyday are Rudras themselves.’ There is no doubt in this matter. 47. Those who follow the path of good people are all Purantakas (Siva). They should be known as heroes of Mahes- vara.? They destroy the sins of men. 48. Those who perform rites of devotion incidentally, as a consequence of something else, by chance or as an act of faith, attain the goal of the good. 49. Listen. I shall narrate an old legend in this connection. Sweeping was performed formerly by a female bird in a temple of Siva. 50. It had come (into the temple) for the sake of food. The Naivedya was offered by someone. When it fluttered its wings, the dust particles happened to be swept away. 51. Asaresult of that meritorious deed, she went to the excellent heaven. After enjoying the heavenly pleasures, she came back to the fierce world once again. 52. She was born as the daughter of the king of Kasi. She became famous by the name Sundari. Thanks to the previous experience, that girl of auspicious features became a great chaste lady. 53. Early in the morning, the lady of slender limbs was always present at the doorway of the temple of Siva. With great devotion she used to sweep the premises. 54. The gentle princess, Sundari, did everything herself. On secing her in that activity, Uddalaka, the sage, enquired: 55-56. “O girl of splendid features, youare delicate in body. Why do you sweep yourself, O girl of bright smiles? O gentle lady, you have in front of you many men and women servants. At your bidding they will do all the sweeping work etc.” 57. On hearing those words of the sage, she laughingly said thus: 58-60a. “The men and women who render service to Siva, those who are prompted by devotion to Siva, do go to the “1. ‘The importance of uttering God's name has been emphasized all over India by Saints and Acaryas even today. 2. Vira Maheévarah. Is the term (name of a sect) ‘Vira-Saiva’ derived from this?60b—L.i.8.5 53 world of Siva. The sweeping must be done by one’s own hands. ‘One should go to the temple on one’s own foot. Hence, sweeping is done by me unweariedly. I do not know anything else, except- ing the single act of sweeping.”* 60b-62. On hearing her words, the sage pondered: ‘Who is she? What has been done by her previously? By whose favour (did she get all these)?” Then everything was understood by the sage through the eye of (the power of his) spiritual knowledge. 63. Struck with wonder, he became silent. After knowing it, he became surprised. Thinking about the power of Siva, Uddalaka, the most excellent among the learned ones, attained the greatest enlightenment. He became calm and quiescent. CHAPTER EIGHT The Story of a Thief: Incarnation of Rama Lomasga said: 1-3. O Brahmanas, once there was a great sinner.* He was a thief. He was excommunicated from all religious rites. He was a Brahmana-slayer, a drink-addict and a thief of gold. He sought the company of excellent women in an illicit way. He was stupid and slow and always engaged in gambling along with gamblers and cunning fellows. Once while playing, he lost wonderfully (large amount). Smashed and hit by rogues and gamblers, he did not speak anything. 4-5. Though he was harassed and tormented, he kept quiet. Then that great sinner was asked thus by them: “You have lost this much wealth in the game of dice. Are you going to give it or not? O wicked fellow, let this be told immediately and 1. The fruit of rendering slightest service to Siva, even unknowingly, is highly efficacious. The Purana abounds in such legends, 2. Lord Siva is extremely kind even to wicked robbers. The superb magnanimity of Siva is illustrated in this story in which a gambler-thief is elevated as his Gana by Siva,54 ‘Skanda Purana precisely.” Then he said: “What has been lost by me, I shalt give at night.” 6. Thanks to that statement, hewas released by them. Those gamblers and rogues then went away. Then at mid-night he went to the temple of Siva. 7. Climbing onto the head of Sarmbhu, he attempted to take the bell. At that time on the peak of Kailasa, Sarnbhu said to his servants: 8. “What has been done by this fellow today is far superior to anything done by anyone on the earth. He is the most excel- lent one among all my devotees, hence he is my great favourite.” 9. After saying this, he commanded the Ganas beginning with Virabhadra to bring him (the thief-gambler). They hurriedly started from Kailasa, the favourite (resort) of Siva. 10. The three worlds were filled with the sound of Damarus by all of them. On seeing them, the evil-minded thief got down suddenly from the top of the Liga and took to his heels im- mediately. 11-14. On seeing him fleeing, Virabhadra called him: “Whom do you fear, O stupid fellow? Maheévara, the lord of Devas, has been pleased with you, as he is very liberal-minded.”” After saying thus and placing him in the aerial chariot, he came to Kailasa. The thief was made an attendant by that noble- souled (lord). Hence, devotion to Siva must be preserved and cultivated by all embodied beings. Even animals will be worthy of being wor- shipped thereby. What to say of men on the earth? 15-16. The followers of Tarka-Sastra are engaged in abstract reasoning and arguments. So are the followers of the Mimamsa School. They go on arguing and disputing among themselves, And there are others who deliberate on and discuss about the existence, nature etc. of the Soul, but never reach any unanimity, or reconciliation of (their) differences. They are excluded from the worship of Siva. Without Siva, of what significance are they, by whom only arguments are forwarded? 17, Of what avail is much talk? All mobile and immobile beings, all animals too, are born bearing the Linga. “1. Devotion to God is superior to learning. This teaching has been incul- cated by all Indian saints since the days of this Purfiga.1i.8.18-28 $5 18. Just as the Liga is placed (and consecrated) in con- junction with the Pingf (globular solid pedestal), so also men are endowed with Lizgas and women are Pindis. 19. The entire universe consisting of the mobile and immobile beings is endowed with (the union of) Siva and Sakti. Those are foolish fellows who, out of delusion, eschew devotion to such Siva and worship others. 20, Their Dharma is extremely insignificant, perishable and momentary. He who is Visnu should be known as Siva. He who is Siva is Visnu alone. 21. The pedestal is the form of Visnu and Mahesvara is in the form of Liiga. Hence the worship of Liriga, O Brahmanas, is excellent for everyone. 22. Brahma worships a Ruby-Liriga always, Indra worships a Liriga made of gems and Candra (the Moon-god) one of pearls. 23, Bhanu (the Sun-god) always worships a splendid copper (-coloured) Liga. Kubera worships a golden Liviga and Varuna a Linga red in colour. 24, Yama worships a sapphire Liriga, Nairgta worships a silver Linga, Pavana (Wind-god) always worships a saffron Liriga of the lord. 25. Thus, all Guardians of the Quarters including Indra have been characterised as worshippers of Liriga. So are all (persons) in the nether world and also Gandharvas and Kinnaras. 26-27. Among Daityas, O Brahmanas, there are certain devotees of Visnu, the chief of whom was Prahlada.? So also among Raksasas, those having Vibhisana as their leader. So also (were) Bali, Namuci, Hiranyakasipu, Vrsaparvan, Vysa, Sarhhrada and Bana. 28. These and many others who were the disciples of the intelligent Sukra were engaged in worshipping Siva. All these Daityas and Danavas (were devotees of Siva). 1. The identity of Siva and Vignu is repeated ad nauseam. The pedestal which was stated as Sakti above in v. 19, is now stated to be Visnu and the Linga is Siva. Thus Siva and Visnu become identical and therefore Vaisna- vas are advised not to express aversion to Siva. As Vignu and Siva are united in the Liriga and its pedestal, worship of Siva-Liriga is automatically the worship of Visnu who is there as the pedestal. So the Vaisnavas need not entertain any aversion to Litga-worship.56 Skanda Pur&pa 29-32. All the following were Raksasas and they were al- ‘ways engaged in the worship of Siva. They were: Heti, Praheti, Sarhyati, Vighasa, Praghasa, Vidyujjihva, Tiksnadarhstra, Dham- raksa of terrible valour, Mali, Sumali and the extremely terrible Malyavan, VidyutkeSa, Tadijjihva, Ravana of great strength, the invincible Kurnbhakarna and Vegadaréi of great valour. These were great Raksasas, who were always engaged in worshipping Siva. After worshipping the Liviga formerly, they had always attained Siddhi. 33. A severe penance unbearable to all was performed by Ravana. Then Mahadeva, the lord of penance, became much pleased. 34-35. He granted him boons very difficult to be achieved by all others. Wisdom with perfect knowledge was obtained by him from Sadaéiva. He further obtained (invinicibility) in battle and twice the number of heads (as those of god Siva), for Maha- deva had only five faces, whereas Ravana had ten faces. 36. Thanks to the grace of Mahega, that powerful (Rak- asa) defeated Devas, sages and manes by means of his penance and became superior to all. 37. He was made the great king and ruler of Trikata by Maheéa. He occupied the greatest and most excellent position (seat) among Raksasas. 38. It was for testing (the enduring capacity of) the sages that he harassed them. Violence towards the sages was indulged in, O Brahmanas, by Ravana who was himself an ascetic, only because he wanted to test them. 39, ‘Ravana who made the whole world cry and scream, be- came great and invincible. Thanks to the grace and favour of Sarikara, another creation was evolved by him. 40. The guardians of the worlds were conquered by that ascetic by means of his valour. Brahma too was subdued by him only through great penance. 41. By becoming the nectar-rayed one, he conquered the Moon, O Brahmanas. Through the power of burning, the Fire- god was conquered and Iga (himself) was conquered by lifting up Kailasa (mountain). 42, Indra was conquered by means of his Aisvarya (power and prosperity). So also Visqu, the omnipresent one. By wor-57 shipping and propitiating the Lirga, all the three worlds were- controlled by him. 43. At that time, all the groups of Suras, with Brahma and Visnu as their leaders, gathered together on the top of Meru and began their deliberation and discussion: 44-45. “We have been tormented by Ravana through his penance, very difficult to be performed (by others). O Devas, let this wonderful story be listened to. On the mountain named Gokarna, worship of the Liriga itself was performed by that noble-souled (hero). What could be known only through know- ledge, what could be achieved only through knowledge, whatever great miracle was there, that which is very difficult to be surpas- sed by everyone—all these were done by Ravana alone. 46. He had adopted the greatest vairdgya (detachment) as well as liberal-midedness greater even than that (vairdgya). The feeling of mamatd (mineness) was eschewed by the noble-souled Ravana. 47. After a period of a thousand years, that (hero) of great arms cut one of his own head and offered it with his own hand, for the sake of worshipping the Liviga. 48. Ravana’s body short of one head stood in front of it in the vicinity. It was endowed with Yogic dhdrand (steady abstrac- tion) and the greatest samadhi (concentration). 49. Fixing his attention deeply on the Liriga after about a kala, he cut off another head and worshipped Siva with it. Such (performance of) worship was never done by any sage nor by any- one else. 50. Thus many heads were chopped off and offered by him in worshipping Siva. Again and again he became a headless body. Then Siva became a bestower of boons. 51. ‘Formerly without being myself transformed into a Pindt...1.O descendant of Pulastya, choose boons as you please. T shall grant you the same.’ 52-53. Then Siva of greatest auspiciousness was requested by Ravana: ‘If Your Lordship are pleased, the excellent boon should be given to me. I do not wish to seek any other boon. If you have merciful favour towards me, you should give me such a boon whereby I (always) resort to your feet.’ 1, Some lines are missing in the text.58 Skanda Purana 54. Then Ravana who made the world cry and scream was told by Sadasiva: ‘By my favour, you will obtain severything mentally desired by you.’ 55-59, Itwasthus, O leading Suras, that everything was obtained by Ravana from Siva. Hence this Ravana should be subdued by you all only through great penance. This is what 1 think.” On hearing the words of Acyuta, the groups of Devas begin- ning with Brahma became anxious, because all of them had been addicted to sensual pleasures. Brahma was overpowered by sexual desire and he attempted sexual act with his own daughter. Indra was an adulterer. Candra (the Moon-god) defiled the bed of his Guru (preceptor Brhaspati). Yama has been avaricious and stingy. Sadagati (the Wind-god) has been fickle. Pavaka has been indiscriminate in cating anything and everything. The others among the groups of Devas (had similar defects). Hence, all these were incapable of conquering Ravana who had become very great by means of penance. 60. Sailada was an elderly excellent Gana of great splend- our. He was intelligent, an expert in adopting the right course of action, highly powerful and very valorous. 61-62. He was a favourite of Siva and was identical with Rudra. The noble-souled one asked all of them led by Indra, “Why have you all come here in great excitement? Let the whole thing be reported in detail”? On being asked by Nandi, all of them hurriedly said then: Devas said: 63. All of us along with the sages have been conquered by Ravana. We have come to propitiate Siva, the lord of the lords of the worlds. 64. Lord Nandi laughed and said to Brahma: ‘Where are you? Where is auspicious Sarnbhu? (There is a world of differ- ence between you two.) By means of great penance, he should be seen seated in the middle of the heart. He cannot be seen today. 65. As long as the emotional attitudes are too many, the1i.8.66-79 59 objects of senses are plentiful and there is the feeling of mine- ness, so long Ifa is very difficult to be attained. 66. Siva in the form of the Linga is easy of access to those noble-souled ones who have subdued the senses, are quiescent and have stabilized themselves in him. He is very difficult to be obtained by you all.” 67. Then Brahma and other Devas as well as the learned sages bowed down to Nandi and said: “Why do you have the face of a monkey?! Tell us everything about it. Tell us about the power of the penance of Ravana.” Nandt§vara said: 68-70a. Kubera had been made by the noble-souled Sankara the over-lord of wealth and assets. Ravana came here to see him, riding in his own vehicle. He was in a hurry. On seeing me, he said furiously: “Did Kubera come here? Was he seen by you here? Let this be told immediately. 70b-72. He was asked by me: “What have you to do with Dhanada (Kubera) today?” Then Ravana of great splendour, who made the world scream, said: “At the outset he (Kubera) had been indifferent towards me. He did not care for me. Addicted to sensual pleasures, as he is, he has been highly arrogant. He began to teach me saying, ‘O lord, it should not be done like this. Just as I am endowed with glory and splendour, just as Tam rich and strong, so also you do become, O fool. Do not get into delusion and stupidity.” 73. Thave been made a fool and a deluded person by the noble-souled Kubera. On being turned out by me angrily, that Guhyaka (i.e. Kubera) performed penance. 74, Did that Kubera come, O Nandi, to your abode? Let that Kubera be handed over (to me). You need not hesitate in this matter.”” 75-79. On hearing the words of Ravana, I hurriedly replied: “You are a Liigaka (worshipper of Linga), an exalted one. 1 too 1. A story to explain why Visnu incarnated in human form as Rama and with his army of monkeys killed Ravana, This story, as in SkP, here, has no basis in Valmiki Ramayana.60 Skanda Purana am one like that. Knowing the equality between us both you are prattling in vain, O vicious one.” As he was told thus, he in his arrogance due to his might, asked me about my face in the same manner as I have been asked about my face by you noble-souled ones. The old story was re- counted by me about the benefit of the holy rite of the worship of Siva. “‘Sarapya (having the same form as that of the lord) was granted by Siva, but it was not accepted by me then. The face of a monkey was requested by me from Sarhbhu. It was then gran- ted to me kindly by Siva who is by nature compassionate. Those who are devoid of false prestige, those who are free from arrogance and those who have no property or possessions, should be known as favourites of Sarnbhu. Others are excluded by Siva.” 80-86a. Then Ravana said to me: “On the strength of my penance, I had been sensible enough to request for ten heads.” At his derisive statement, Ravana who made the world scream, was cursed by me then: “When an excellent man of great penance accompanied by those who have faces like this (monkey faces like mine) (comes to your city) keeping me at the head, he will undoubtedly kill you.” Thus, O Brahma, Ravana who made the world scream, was cursed by me. Only the Liriga was worshipped by Ravana without the noble-souled Visnu stationed in the form of the pedestal, O excellent Suras. Hence, O excessively fortunate ones, Mahesvara, Mahadeva, the lord of Devas, in the form of Visnu will carry out everything. May all of you pray to Visnu lying within the cavity of the heart of everyone. Therefore, I shall be at the head of all Devas. 86b. On hearing the words of Nandi, all of them became joyous in their minds, They came to Vaikuntha and began to eulogize Visqu by means of (good) words. Devas said: 87. Obeisance to you, the lord, O lord of Devas, O lord of the universe. This entire universe consisting of mobile and immobile beings has you for its basis and support.Li.8.88-100 61 88. This Liriga has been held by you, O Visnu, in the form of the Pindi (globular pedestal). In the form of Mahavisnu (the demons) Madhu and Kaitabha were killed by you. 89. Similarly, in the form of a tortoise, the Mandara moun- tain was held up and supported by you (at the time of churning of ocean for nectar). Assuming the form of a boar, Hiranyaksa was killed by you. 90. Hiranyakasipu, the Daitya, was killed by you by assuming the form of Nrhari (Man-lion). Bali, the Daitya, was held and bound by you in the form of Vamana (Dwarf). 91. The son of Kytavirya (Sahasrarjuna) was killed by you after taking birth in the family of Bhtgus. Hereafter too, O great Visnu, protect us in the same manner. 92. It behoves you to protect us instantaneously from the fear of Ravana. 93. On being entreated thus by Devas, the lord Vasudeva, the sanctifier (the creator) of all living beings, who is immanent in the universe, said to all those Suras: 94, “O Devas, let this important statement he heard. It is relevant to this occasion. With Sailadi (Nandin) as your head (leader), all of you immediately take incarnations in the form (bodies) of monkeys. 95. Ishall become a human being enveloped by Ajiidna (ignorance). I shall be born in Ayodhya in the abode of Dasa- tatha for the attainment of your objectives. I am having Brahma- vidya (the knowledge of Brahman) as my assistant. 96. Brahmavidya herself will be born in the abode of Janaka.1 In fact, Ravana is (my) devotee as he is directly engag- ed in the meditation on Siva. 97. When a man endowed with great penance desires for Brahmavidya, he can be easily managed and won over by means of virtue.” 98-100. After saying this, lord Visnu, the highly auspicious one (vanished). 1. Valmiki Ramayana 1.1. 27-30 compares Sita to Devamaya (devamdyeva nirmita) but our text claims her as an incarnation of Brahma-vidya as a suitable consort to Visnu (the future RAma). The important persons in the Ramayana are incarnations of various gods.62 Skanda Purana ‘Vali was born of a part of Indra. Sugriva was the son of the Sun. Jambavan, the leading Rksa (bear), was born of @ part of Brahma. Nandi, the son of Silada, who was a favourite follower of Siva, incarnated as the great monkey Haniman for rendering assistance to Vignu of unmeasured splendour. 101. The monkeys beginning with Mainda were all the ex- cellent Suras. Thus, all Suras incarnated in a befitting manner. 102. Similarly, Visnu was born as one who increased the delight of Kausalya. He is called Rama by learned men, be- cause he pleased and gratified the entire universe. 103. Due to his devotion to Visnu, Sesa descended on the earth by means of the power of his penance. 104. The mighty arms of Visnu incarnated as the valorous @rinces) named Satrughna and Bharata well-renowned in the three worlds. 105. She who was mentioned as Brahmavidyd by the ex- pounders of the Vedas, incarnated as the daughter of the ruler of Mithila for the fulfilment of the task of Suras. She was born from a furrow arising from the ploughing of the field with the plough- share.? 106. Hence, she became famous as Sita. She was the Science of Metaphysics (personified). Since she was born in Mithila, she is called Maithili. 107. She was born in the family of Janaka. Hence, she is well-known as Janakatmaja (Janakt). This Brahmavidya, the destroyer of sins, was formerly known as Vedavati. 108-110, She was given by Janaka himself to Visnu, the Supreme Soul. Along with her, the Vidya (incarnated), Visnu the greatest among the auspicious ones, the lord of Devas, the lord protector of the universe, became engaged in a severe penance. As he was desirous of defeating Ravana for the sake of the fulfilment of the task of Devas, the lotus-eyed Rama stayed in forest (for the same purpose). 1, Sitd means ‘a furrow’. In Reveda IV.57.6, Sit& is invoked as a presid- ing deity of Agriculture. In Vajasaney! Samhita XII.69-72 Sita (a furrow) is personified. Here, Sita is said to be ‘born’ of the furrow while ploughing. She is called the incarnation of Anviksikt and Brahmavidya.Li.8.111-123 63 111, Though the great incarnation of $esa, (Laksmana) performed an exceedingly difficult penance by means of his great Sakti (power), for the sake of the fulfilment of the task of Devas. 112-115, Satrughna and Bharata too performed very great penance. Rama who was thus endowed with the power of penance and was assisted and accompanied by those groups of Devas, killed Ravana along with his followers within six months. Killed by Visnu by means of weapons, O sages of holy rites, he attained Saripya (having the same form as the god) of Siva, along with his kinsmen and followers. By the grace of Siva, he became (realized) the entire Dvaitadvaita (the essence of the philosophy of dualism and non-dualism).1 Even the sages are deluded in the matter of discrimination between dualism and non-dualism. Men who are engaged in worshipping Siva derive all those things. 116. Those who continuously worship Siva in the form of Lirga, whether they be women or sidras or candalas or other low-caste pcople, do attain Siva, the destroyer of all miseries. 117-118. Even animals have attained the supreme lord. What then to say about human beings? The twice-born castes who have practised great penance observing the vow of celibacy and who have performed Yajfias for many years have attained (mere- ly) Svarga (Heaven). 119-123. There are many Yajfias* such as Jyotistoma, Vaja- peyd, Atiratra and so on. These Yajfias undoubtedly do bestow heavenly pleasures on those who perform them. After enjoying the heavenly pleasures, when their merits become exhausted, those sacrificers come back to the mortal world. Having descend- ed to the world, they are born in the different species with their 1. The Purdpa-writer has respect for Dvaitddvaita philosophy. This school holds the reality of both Dvaita (dualism between man and God) and Advaita (non-dualism between them). Nimbarka (11th cent, A.D.) in his Com. Vedénta-Parijata-Saurahha on the Brahma Sutra has advocated this doctrine. But this theory is older than the Brahma Satra itself, as we find such views of Augulomi, Agmarathya quoted by the author of the Brahma Siitra. 2. VV 119-128 emphasize the Liiga-worship as superior to performance of sacrifices. Sacrifices lead to a temporary stay in Svarga, while the Liriga- worship dispels Mayd and leads to Moksa.4 Skanda Purdpa intellect of the nature of the three Gunas of Sattva, Rajas and Tamas. Thus, many souls wander about in cycles of birth and death. By chance or as good luck would have it, some of them serve Siva. 124, Instantaneous removal of Mayd takes place in the case of men who are engaged in regular meditation on Siva and who have restrained their minds and not otherwise. 125. When Maya is dispelled, the three Gunas perish. Then a person transcends the three Gunas and becomes liberated thereby. 126-128. Hence, the worship of Liriga should be thought of and pursued by all embodied beings. Siva assumes the form of. Linga and protects all mobile and immobile beings. Formerly I have been asked by you about how Siva assumed the form of Liziga. Everything has now been truthfully spoken (by me), O Brahmanas. How Siva, the great lord of the worlds, swallowed poison (Halahala), may be listened to, O Brahmanas. I shall recount it to you as it actually took place. CHAPTER NINE The Churning of the Ocean* Lomaga said: 1-2. On one occasion Indra, the lord of Devas, was seated in the middle of the assembly surrounded by the guardians of the worlds, Devas and Sages. He was encircled by bevies of celestial damsels and was honoured by Gandharvas. Songs in 1. This is a favourite topic of Purdna-writers as can be seen from its description in Mbh, Adi. 18, VR 1.45.17-18, BhP VIILS5.11-18, BdP Lii.25, MtP 249-250 to mention afew. The background of the churning of the ocean is different in our text. It is for the recovery of the gems of Indra which were sunk into the sea that Devas and Asuras agreed to churn. the ocean. In Mbh it was god Narayana who advised god Brahma to churn the ocean for getting Amrta (Adi, 17.10-13).Li 3-15 65 praise of his conquest were being sung by Siddhas and Vidya- dharas. 3, At that time Brhaspati who was the scholarly preceptor of the king of Devas and was of exalted fortune and liberal- minded, came there surrounded by his disciples. 4. On seeing him Devas who had been sitting there prompt- ly bowed down to him. Indra too had seen Vacaspati’s (Brhas- pati’s) arrival. 5. But the vicious-minded lord did not utter a single word in his honour. No word of welcome, no offer of seat, no formal permission to Icave was accorded to him. 6. Knowing that Sakra had become arrogant and evil- minded due to royal authority, Brhaspati became angry and he vanished. 7. When the preceptor of Devas had departed, Suras be- came dejected. Yaksas, Serpents, Gandharvas and sages also _be- came depressed in mind, O Brahmanas. 8. At the end of the music recital, Indra (as it were) regain- ed consciousness. He asked Suras immediately, “Where has (the preceptor) of great penance gone?” 9-10. At the very same time, Sakra, the lord of Devas, was informed by Narada: “The preceptor has been insulted by you. There is no doubt about it. O slayer of Bala, your kingdom has gone due to the disrespect (shown by you) to the preceptor. Hence, by all means, you have to plead to him for forgiveness.” 11. On hearing these words of the noble-souled Narada, Sakra suddenly got up from his seat. Surrounded by all of them (Devas etc.), he hastened to the abode of his preceptor promptly (without any slackness). 12, He bowed down to Tara at the outset and asked her, “Where has (our preceptor) of great penance gone?” Tara star- ed at Sakra and said, “I do not know.” 13-15. Thereupon, Sakra became worried and returned to his own house. In the meantime, there appeared mysterious ill- omens in heaven, causing misery to everyone including the noble-minded Sakra himself. All the activities of Sakra were known to Bali who was statio- ned in the nether worlds. Surrounded by Daityas, he went from66 Skanda Purana Patala to Amaravati. Thereupon a great fight ensued between Devas and Danavas. 16-18. Devas were defeated by Daityas. Instantaneously the whole of the kingdom of Sakra, the deluded and evil- minded one, was conquered by them and everything (belonging to Sakra) was quickly carried to Patala. It was by the grace of Sukra that all of them became victorious. Sakra became bereft of glory and splendour. So he was utterly abandoned by Devas. The goddess (of fortune) with lotus-like eyes vanished. 19. The great elephant Airavata, the horse Uccaihgravas and many other precious things and jewels were taken away immediately by Daityas of evil behaviour due to greed. 20. The good ones among them fell into the ocean. Bali who was surprised at this, remarked to his preceptor: 21. “It is mysterious that many jewels brought by us after defeating Devas have fallen into the ocean.” 22-23. On hearing the words of Bali, Usanas (i.e. Sukra) replied to him: “One can attain the heavenly kingdom only through performance of a hundred horse-sacrifices. There is no doubt about it that it will be acquired by one who is initiated in it. Hence, the enjoyer is also he himself. Without performing a horse-sacrifice, heavenly pleasures cannot at all be enjoyed.” 24. Understanding the utterance of his preceptor, Bali be- came quite silent. What was proper and befitting was carried out through and along with Devas. 25. Indra too, on attaining a miserable plight, went to Paramesthin (Brahma) and informed him of everything, such as the danger to his kingdom and other things. 26-28. On hearing the words of Sakra, Paramesthi said: “We shall gather together all the Suras and go immediately along with you to Visnu, the lord of all lords, in order to propitiate him.” Saying “So be it” all those guardians of the worlds beginning with Sakra went to the shore of the Milk Ocean with Brahma at their head. After sitting there all of them began to culogize Hari.Li,9.29-40 67 Brahm said: 29-31. O lord of the universe, O lord of Devas bowed down to by Suras as well as Asuras, obeisance to you, O great Atman, of auspicious reputation, O infinite one, O immutable one, free from decay. You yourself are Yajfa. You are of the form of Yajfa, O consort of Laksmi, Hence, be the bestower of boons unto the Devas. By insulting his preceptor, Indra has lost (everything) from his kingdom along with the celestial sages. Hence redeem him. The Lord said: 32. There is no wonder in the fact that everything perishes by insulting the preceptor. Those who are sinners, who are completely engaged in evil activities, who indulge only in sensual pleasures and by whom parents are censured, are undoubtedly godless ones. 33. Immediately he has acquired the fruit,O Brahma, of what he has committed. Difficulty and misfortune have befallen all due to the act of this Sakra. 34. When a person faces adverse circumstances, they say that, he must be friendly with all living beings in order to achieve all his purposes. 35. For that reason, Indra, do as I suggest. For the realiza- tion of your purpose, alliance should be formed by you with Daityas. 36. On being commanded by the lord, the highly intelligent Sakra left Amaravati and went to Sutala along with Devas. 37. On seeing that Indra had come, Indrasena became furious. Along with his army, he was desirous of killing Indra. 38. Then by means of different types of (consoling) words, Daityas and Bali, the most excellent one among strong persons, were prevented from killing him by Narada. 39-40. At the instance of that same sage, Bali controlled (abandoned) his anger. Indra then came in along with his army. He was seen by Indrasena surrounded by the guardians of the worlds.The king of Daityas hastened to tell him laughingly:68 Skanda Purana 41. “Wherefore have ‘you come here to Sutala, O Sakra? Let it be mentioned.” On hearing these words, he said smilingly: 42. “We are the descendants of Kasyapa. All of you are also so. Just as we are, so also you are. Clash and quarrel is meaningless. 43, As fate would have it, my kingdom was seized by you instantancously. So also many gems were taken away by you Though brought with very great effort, they too have gone. 44, Hence a learned person must deliberate and ponder. One gets knowledge by means of deliberation and liberation ‘iginates from knowledge. 45. But alas! of what avail is my utterance in front of you? Ido not know. T have approached you along with Suras as a person seeking refuge.” 46. On hearing these words of Sakra, the intelligent (Daitya), the most excellent one among knowers (learned), the most execl- lent one among those who know what to say, said laughingly to Sakra: 47. “For what purpose, O Devendra, you have come, I do not know.” 48. On hearing thos: words, Sakra’s eyes became filled with tears. He did not say anything. Narada spoke to him the following words: 49. “O Bali, don’t you know the difference between right and wrong a ies? This is the virtue of great men. They pro- tect those who seek refuge in them. 50. Thos: who do not protect the one who seeks refuge, a Brahmana, a sick man and an old man, are (really) slaughterers of Brahmanas. 51-52. He has come to your presence with words asking for refuge. He is worthy of being protected by you. There is no doubt in this matter.” On being told thus by Narada, the lord of Daityas himself pondered over everything with great understand- ing regarding what was right and what was wrong. With great respect, he honoured Sakra along with the guardians of the worlds as well as the groups of Devas. 53, For the sake of credence, Puranadara performed many good holy observances of the Sattvika quality which created con- fidence in Bali.1i.9.54-68 69 54, Thus Sakra entered into an agreement with Bali in order to further his selfish ends. That great lord stayed with Bali solely devoting himself to the (precepts in the) science of political economy. 55. Thus Indra passed many years living in Sutala. Remem- bering the words of Visnu and pondering over them again and again, he thought of a plan. 56. Once the king of Devas himself was sitting in the middle of the assembly (of Bali). Conversant with the right policy, he spoke laughingly these words to Bali: 57-58. “Many gems and jewels, elephants etc. have dropped into the ocean, while you were bringing them here. They belong- ed to us then. They should be recovered from the ocean by you as well as by us, O heroic one. 59, We must hurry up in exerting ourselves to recover those jewels from the ocean. Hence, it must be churned by you for the purpose of achieving the desired result.” 60. Induced thus by Sakra, Bali, the slayer of Suras, spoke to Sakra immediately, “By whom and with what should the churning be donc?” 61-63. Then anethereal voice with the majestic rumbling sound of cloud said: “O Devas, O Daityas, do churn the Ocean of Milk. There is no doubt about this that your strength will increase. Make the Mandara mountain the churning rod and Vasuki the requisite rope. Afterwards, O Devas and Daityas, join together and let the ocean be churned.” 64. On hearing the words of that ethereal voice, all Suras exerted themselves along with Daityas. 65. Those Suras and Asuras came out of Patala. They all came to the matchless, excellent mountain Mandara. 66. Daityas were ten million in number. So also were Devas undoubtedly. Preparing themselves, they came to Mandara hav- ing golden lustre. 67-68. It abounded in gems and precious stones. It was globular in shape. It was very big and exceedingly lustrous. Many gems were (lying scattered) all round. It had many trees such as sandal tree, Parijata, Naga, Punnaga and Carnpaka. It was full of various kinds of animals and deer, lions and tigers.70 Skanda Purdya 69. On seeing such a great mountain, all the excellent Suras. joined their palms in reverence and said: Devas said: 70. O mountain, all of us, the Suras have come here to submit to you. Listen to it, O great mountain, the helper of others. 71-72. On being requested thus by Devas and Daityas then, the mountain Mandara came out in an embodied form and in that form the mountain Mandara said: “What for have all of you come to me? Let that be mentioned.” 73. Then Bali said these words befitting the occasion. Indra too hurriedly spoke these courteous and sincere words: 74. “O mountain Mandara, you cooperate with us in a great undertaking. O observer of holy vows, you should be the churning rod for the production of nectar.” 75. Saying “So be it” and honouring their words, because it was for the accomplishment of the task of Devas, he spoke these words to Devas and Asuras and particularly to Indra: 76. “My wings have been cut (by you) with the thunderbolt of hundred spikes. How is it possible for me to go for realizing your purpose?” 77. Then all Devas and Asuras praised the mountain. They then uprooted that incomparable and wonderful Mandara mountain. 78, But, though they were desirous of taking it to the Milky Ocean, they proved incapable of doing it. The mountain fell on Devas and Daityas. 79. Some were crushed. Some died. Some fell into a swoon. Some of them began to blame and censure and some suffered great pain. 80. Thus, Asuras, Suras and Danavas failed in their attempt. ‘When they regained consciousness, they culogized the Lord of the universe: 81. “Save us, save us, O great Visnu, O lord compassionate to those who seek refuge. The entire world, mobile as well as im- mobile, is pervaded by you.” 82-83. Then Hari appeared before them for the accomplish-1,1.9,.84-94 7 ment of the purpose of Devas. Visnu who was seated on Garuda, saw them and suddenly and sportingly lifted up the excellent mountain and placed it on Garuda.! Then, the lord granted all of them protection from fear. 84. Rising from there (and taking leave of) those Devas, he took the old mountain to the northern shore of the Ocean of Milk. After placing it in the waters, he went away from that place. 85. Then all those groups of Suras arrived there along with Asuras, taking Vasuki with them. Then they made the agreement. 86. After making Mandara the churning rod and Vasuki the rope, all of them, Suras and Asuras, churned the Ocean of Mik. : 87. As the Ocean of Milk was being churned, the mountain sank deep into Rasatala. At that very instant, the Lord of Rama, Visnu, became a tortoise and lifted it up. That was something really marvellous. 88. When the mountain rotated, it was further pulled and pushed by Suras and Danavas. Now it rotated without any basis, like the understanding without a preceptor. 89. Visnu, the supreme soul, then became the basic support of the Mandara mountain. With his four hands he gathered it up and churned pleasantly. 90. Then all Suras and Asuras churned the Ocean of Milk after uniting together. Very powerful themselves, by uniting together, they became all the more powerful. 91. The excellent mountain had adamantine strength. It rolled on the back, neck, thighs and the space between the knees of the noble-souled tortoise. Due to the friction of these two, submarine fire was generated. 92. The Halahala poison too emerged and it was seen by Narada. Thereafter, the celestial sage of unmeasured splendour spoke these words: 93-94. “The churning of the ocean should not be carried on by you all now. O Devas, all of you pray to Siva.? Have you 1. In Mbh, Adi 18.8 it was the serpent Sega who carried Mt. Mandara to the sea. Here the credit is given to Garuda, Visnu’s vehicle, 2. Our text is a propagandist of Siva. In the Mbh it is Narayana whoR Skanda Purana forgotten the sacrifice of Daksa and what Virabhadra did there? Hence, let Siva be immediately remembered, O Devas. He is greater than the greatest; he is beyond the greatest. He is the embodiment of supreme bliss. He is worthy of being medi- tated upon by Yogins; he has no form. (Asa matter of fact) however, he is formless and unmanifest (or without diversity). 95. Devas were eager to achieve their purpose. Therefore, they hurriedly went on churning the ocean. All those who are overwhelmed by desires do not listen (to the advice of others), because they become irrational and stupid. 96. They should not be given many pieces of advice and instructions, They are subject to Raga (desire) and Dvesa (hat- red). All of them are averse to Siva. 97. With their sheer continuous exertion, they churned the Ocean of Milk. Due to excessive churning, the poison called Halahala was generated from the Ocean of Milk. 98, It was strong enough to burn down the three worlds. Tt came up to kill the heaven-dwellers. It went up still further and spread to all quarters. The entire sky was pervaded by it. The Kalakita poison advanced to consume ull the living beings. 99. They observed the huge king of serpents grasped by their own hands. They left him there along with the mountain and then went (immediately) away. They fled along with Asuras. 100, So also the sages beginning with Bhrgu, sages in hundreds (fled in all directions). It was like what happened at the sacrifice of Daksa. 101. Earnestly urged by Bhygu, all of them went to Satya- loka: “This poison Kalakita will be quelled by means of various Vedic Sentences. O Devas, there is no doubt in this matter. It is true; I am speaking the truth unto you.” guides Devas and Asuras in churning the ocean. Siva is not mentioned at all in this context (Mbh, di 18). 1. VV 97-113 describe the disastrous effect of the poison Kalakata, viz. burning down of the entire three worlds. The author's object is to heighten the greatness of Siva in drinking the poison (see the next chapter). Mbh sums it up in one line: pragrasal loka-raksdrtharn brahmaro vacandc chivah (Adi 18.42b) “At the instance of god Brahma, Siva consumed it (the poison) for saving the world,"1.9.102-113 73 102. On hearing these words uttered by Bhygu, all of them distressed by the poison Kalakiita went to Satyaloka and sought refuge in Brahma. 103. Brahma saw the blazing Kalakita with sparkling lustre. He found that Suras and Asuras were ignorant of their duties. He was about to curse them, but he was prevented by Narada. Brahma said: 104. O Devas, what a wrong thing has been committed by you? Why has this explosive thing cropped up? It is Iévara's anger. My speech cannot be otherwise. 105. Thereupon, surrounded by Devas, the Vedas, the ‘Upanisads and the different kinds of Agamas, he proceeded ahead out of fear of the Kalakata. 106. Then, Devas who were worried said to to one another, “We are enveloped in Avidya (nescience) and lust. How can we do anything to Sankara?” 107. Then Devas kept Brahma at their head and hurriedly went to Vaikuntha, because they were afraid of Kalakita. 108. Brahma and others as well as the groups of sages sought refuge in the great lord Visnu, the primordial Purusa, the mighty lord who had resorted to Vaikuntha, Madhava, Adhoksaja. The groups of Suras and Asuras sought refuge in lord Visnu. 109. By that time, the great poison ‘Kalakita came there. After burning Brahma’s world at the outset, it burned Vaikuntha. 110. Visnu who dwells in the cavity of the heart of every- one, was burned by the fire of Kalakita also with his attendants. Immediately he acquired the colour of Tamila. 111, Vaikuntha also became blue in colour. It was surroun- ded by all the worlds. Hence, all the worlds became encircled by the poisonous substance from the waters. 112, The wonderful poison of the waters reduced to ash the whole of the Cosmic Egg with its eight outer coverings and along with Brahma. 113, There was no earth, no water, no fire, no wind, and no ether. There was neither Aharskara (Cosmic Ego), nor Mahat (the Great Principle). There was ao Miilavidya. On account of Siva’s wrath, the entire universe became reduced to ash.4 Skanda Purapa CHAPTER TEN Siva Swallows the Poison The sages said: 1. O holy Sir, you said that the Cosmic Egg including the mobile and immobile beings was entirely reduced to ash by the fire of Kalakita on account of the wrath of Rudra. 2-4, But, we consider Rudra to be within the Cosmic Egg. Then the mobile and immobile beings with Brahma and Visnu as leaders were destroyed and reduced to ash through the wrath of Rudra. How was creation resumed and made to func- tion? Wherefrom did Brahma, Visnu and other Suras and Asuras with the Moon at their head (originate again)? Where did they get merged? Where were they reduced to ash? What happened after that? It behoves you to recount everything. 5. By the grace of Vyasa you know everything. No one else knows it. Hence you understand the holy scripture full of know- ledge as no one else does. 6. Asked thus by all those sages of sanctified souls, Sita bowed down to Vyasa and spoke these words: Lomasa said: 7. When Devas beginning with Hari and Brahma, stationed in the middle of the Cosmic Egg, as well as the guardians of the worlds including Indra were enveloped by the fire of poison, Sarhbhu was informed by the noble-souled Heramba (Ganesa): Heramba said: 8-9. O Rudra, O Mahadeva, O Sthanu, the lord of the uni- verse, an obstacle very difficult to be surmounted has been creat- ed for them by me by way of amusement. There are persons who start an enterprise, but either because of their fear or through the delusion of their minds, they do not worship you or me. The distress unto them will be very great. 1, The destruction of the universe by Kalak0fa is a ‘diversion’ (vinoday to god Ganesa, because people do 1.ot worship him and Siva through delusion.1.i.10,10-19 15 10-11. On being requested thus by the over-lord of Ganas, who dispels obstacles like the sun dispelling darkness, the Pinaka- bearing Lord with a bull for his emblem, the Lord Nilalohita with matted hair, the lord devoid of ailments, the lord in the form of Liriga, the unsullied lord without form or features, the sky-haired lord Siva, Samnbhu spoke thus: Maheévara said: 12-14. O Herarhba, listen to my words with great faith and attention. This universe consisting of the mobile and immobile beings is of the form of Ahamskara (Cosmic Ego). This Aharnkara creates, sustains and destroys. At the beginning of the universe, O Ganapati, Vijfiapti (Intelligence, Consciousness) alone (remai- ned). It was devoid of Maya. It was quiescent and of the form of Dvaita and Advaita (duality and non-duality). Tt was in the form of intelligence alone characterized by existence and eternal bliss. Ganapati said: 15. Ifyou are the sole Atman, characterized by supreme bliss, O Scorcher of foes, then there is nothing other than you. 16. Then how did the different forms originate, differentiat- ed as Suras and Asuras? It is of variegated form observed by the three Devas. It is the cause of delusion. 17. The cycle of worldly existence originated as different from Nitya (eternal) and Anitya (transient). It consists of four types or species of living beings endowed with many distinctive features etc. 18. People are deluded by various doctrines and tenets of knowledge antagonistic to one another. Some are devoted to the doctrine of Karman. Some resort to their (intrinsic) qualities. 19. A few are adherents of the path of knowledge but they are opposed to one another. O Bull-bannered Lord, thus I have been overwhelmed by doubts. Save me (by dispelling the doubt). 1. One wonders whether this was the proper occasion for expounding the Dvaitédvaita philosophy when the entire universe was being burnt down by Kalakata.16 Skanda Purdna 20. ‘Where do I and the Ganas belong to? Whence is this bull, O'Lord? From where are these and many others born? Where (do they go)? 21, Whence are all these exceedingly fortunate ones made into Sattvikas, Rajasas etc.? Lord Sarabhu laughed and began to speak to Ganega: MaheSvara said: 22. Rajas, Sattva and Tamas are produced by Kalasakti (Power of Time). The entire universe including Devas, Asuras and human beings is enveloped by them. 23. This (world) that is being scen is imperishable ultimately, but, understand that as an evolved effect it is perishable. It is evolved by means of all Siddhis. Lomasa said: 24-25. While Sadagiva of Cosmic Form and in the form of the Liga was conversing with Gancéa, His Power (Sakti called Siva), the source of the universe of the nature of cause and effect was born of Sadasiva. At the same instant, the Lord in the form of the Liriga became submerged. 26. The single supreme Sakti, characterized as the Arman of Brahmavidyé abided (there). Overwhelmed by wonder, Ganeéa became engrossed in looking (at that form). The sages asked: 27. If this entire universe consisting of the mobile and immo- bile beings is included within Prakrti, how is it thenthat Ganesa was able to preserve his separate entity? Let this be explained. Lomasa replied: 28. Lord Ganega was directly born of Prakrti herself.+ Gancévara has the same form as that of Siva himself. 29-30. A battle ensued between Siva and that noble-souled one who had been Prakrta (born of Prakpti) due to ignorance. That battle continued without a break for a long time. ~ 1. VV 28-38, This is another version how Ganega became elephant-headed and why he is called ‘the king of obstacles and difficulties.”14.10.31-40 n On observing that he was invincible as long as he was riding an elephant, Sarnbhu hit him with his trident and toppled him down along with the elephant. 31. Then Mahadeva the scorcher of enemies, was eulogized by the Supreme Power (Prakyti). The lord then said to the great Sakti, “O splendid lady, choose your boon.” 32-33. Then an excellent boon was chosen from Maha- deva: “O lord, he who was killed by you was undoubtedly my son. Being born of a part of Prakrti, he is deluded. Hence he does not know you. In order to gratify me, resuscitate this son of mine.” 34. Lord Rudra laughed loudly and revived the son of Maya. He fixed the head of an elephant to his body. 35. Thus the elephant-faced lord was born by the grace of Sankara. Although he was the son of Maya, he was free from the clutches of Maya and became endowed with (spiritual) know- ledge. 36. He was perpetually contented with the nectar of the knowledge of Atman. He was free from ailments. Sitting in deep meditation, he became very fierce and then destroyed Kala (god of death) of black complexion. 37. He pulled out his own huge tooth for the sake of Yogadanda’ (the mystic wand of Yogic practice) and held it in his hand. He was the presiding deity of the Ganas. He surpasses the Sabdabrahman (the Vedas or the supreme spiritual know- ledge expressed in words). Though accompanied by both Rddhi and Siddhi, he shines in his aloneness. 38. The groups of Ganas and Vighnas (obstacles) and many others superior to these—whatever there was on the earth, he became the lord thereof. He was made so by Sarnbhu then. 39. Hence he was able to see Prakrti which has the Cosmic form. He remained separate and was able to realize the Liriga as. well as the Prakrti. He saw the pure Liga naturally abiding in the Prakrti. 40. Herathba who was equipped with perfect knowledge 1. In BdP Parasurdma is said to have cut down one of Ganeéa’s tusks with his axe (TLiii,41.2-4), Here it is self-extraction of the tusk by Ganesa himself,B Skanda Purana saw himself along with the Ganas as well as the three worlds entirely merged in the Liga. 41. Though he was endowed with perfect knowledge, he lost his consciousness. He regained it with very great effort. The lord of the Ganas bowed down his head to those two supreme powers. 42. Then he saw there itself Brahma, Rudra, Visnu and Sadasiva in the form of the annihilator of the worlds. 43-45. He saw some beings resembling ghosts. They were the Lingaéaktis. He saw crores of spherical Cosmic Eggs like so many atoms. They were getting merged and dissolved in Mahesa who was in the form of a Liriga. The Liriga was inside the Prakrti and the Prakrti was within the Liga. The whole of the Lifiga was seen covered by Sakti. The Sakti was covered by the Liriga. Thus the two encompassed each other.t 46. The whole world consisting of the mobile and immobile beings stayed supported by both Sivas (i.e. Siva and Sakti). Only Ganeéa and none else, though great, had that knowledge. 47, The presiding deity of the Ganas (Lord Ganeéa), of great splendour, accompanied by the Ganas eulogized with great strength, the Lord accompanied by Sakti. Ganesa prayed: 48. I bow down to the god accompanied by His Sakti (Power)—the Lord who is the embodiment of knowledge, who is kindly disposed (but) beyond the ken of knowledge and of the form of supreme Light, who transcends forms, is the Supreme Reality incarnate, who is beyond the principles (categories of Saakhyas), supremely auspicious, who is called Bliss undivided and uncontaminated by sorrow. 49-50, The fire in (a ball of) iron is beyond smoke (smoke- Jess), but it appears as though filled with smoke. You who are the source of knowledge, appear to be within Prakrti. You who are present within the Prakrti by M@yd, are spoken of as manifested. You whose nature is such, O lord, create, annihilate and protect the universe by your Maya. On account of this 1. This peculiar mutual relation between Siva and Sakti shows the influ- ence of Trika Saivism of Kashmir. -14.10.51-62 9 poison, the entire universe consisting of the mobile and immobile beings and accompanied by Brahma, Visgu and Indra, has been destroyed. 51. You are lord Mahesa. You are the lord of the three worlds. You are the immanent soul of the mobile and immobile beings. The mobile and immobile beings along with the vestures of individual souls, have been completely burnt down. Please revive them quickly and make it (the world) as it was before. Lomasa said: 52-54. On being culogized thus by Ganesa, the ‘Lord (Siva), the sanctifier of all living beings, assumed the form of a Lirga and consumed the Kalakita that arose there and caused the destruction of all the worlds. He made everything free from impurities. Since the lord was endowed with great compassion and considerateness, all Devas, Asuras and human beings and all the three worlds were instantaneously saved. Brahma, Visnu, Surendra, the Guardians of the Quarters along with the sages, Yaksas, Vidyadharas, Siddhas, Gandharvas and groups of celestial damsels—all of them got up as though from sleep. 55. They were struck with wonder. They were agitated and frightened. All Devas and Asuras said in dismay: 56-62. “Where is that immense Kalakita by which we had been compelled to flee and made almost dead along with the Guardians of the Quarters?” So said they, but Daityas remained silent. The Guardians of the Quarters beginning with Sakra, who were able to regain strength and happiness with god Brahma as their leader, said this after honouring Vignu, the lord of all lords: “By whom has this been caused? We do not know as we are deficient in intelligence.” Then Visnu laughed at Brahma and all those (Suras). All of them then began to meditate with great concentration of their minds. O Brahmanas, that dispelled base emotions such as lust and anger as well as other feelings by means of the knowledge of Reality. Then Devas and others saw the Liviga present in their own Atman (Soul). Keeping Visnu at their head, they eulogized the Lord for the attainment of the ulti- mate truth:80 Skanda Purana “Yogins worship the Supreme Soul through their own souls. The Liriga alone is the greatest knowledge. The Liviga alone is the greatest penance. The Litiga alone is the greatest Dharma, The Lirga alone is the greatest goal. Hence, there is nothing at all which (can be called) greater than the Lirga.” 63. After saying thus, Suras and Asuras along with the Guardians of the Quarters and sages kept Visnu whose complexion is dark like the Indian cinnamon, at their head. They then sought refuge in Sarhbhu who is worthy of being resorted to: 64. “Save us, save us, O Mahadeva, O merciful lord, O Supreme God. It behoves you to save us as we had been saved before (by you). 65. O Lord of Devas, your lotus-like feet possess greatness befitting our repeated service. They have infinite forms. We have resorted to them. (Save us) with the greatest mercy. Obeisance to you, O excellent one among Devas. Be pleased.”” 66. Lord Ramapati (Visnu), the sanctifier of the living be- ings, stood in the middle of the form of Liga along with all the groups of Suras and spoke thus: 67-69. “You are the Lord in the form of the Liga. You bestow protection from fear on all the worlds. All those who died on account of the poison, have been saved. Hence, O Lord, the conqueror of Mrtyu (Death), save us, save us. O Mahakala, the destroyer of Tripura, obeisance to you.” On being eulogized by Visnu, Lord Mahesvara in the form of the Liriga appeared before them along with Arba (goddess Parvati). He appeared to awaken (i.e. enlighten) those Suras: 70-74. “O Visnu, ye all Suras and Sages, let this be heard. Ordinary people think that the worldly existence is eternal, while it is only transitory. Thereby, they are agitated. O Devas and others, of what avail are the Yajfias, austerities and activities connected with holy rites, if one does not perceive the (Supreme) Atman by means of (his individual Atman)? There is no benefit therefrom, whether they are performed collectively or separate- ly, All of you joined together and carried out a very difficult task, namely the churning of the ocean. T....: you did for the sake of getting nectar. But why was it performed after rejecting Mytyufijaya and always disrespecting me? Hence all of you un- doubtedly fell*into the mouth of Death,Li.10.75-86 81 ‘Lord Ganesa has been created by us for the purpose of achieving success in an undertaking. 75. Those who do not bow down to Ganesga as well as Durga of similar nature will be victims of distress. There is no doubt about this. 76. All of you are sinful and stubborn. You profess to be learned without knowing what is right and what is wrong. You are deluded by mere false prestige. 77-78, All of you, groups of Devas beginning with Indra, are devoted to the Vedas. All those beginning with Indra are mediocres, pleasure-seekers, praise-mongers and useless ones. O consort of Saci (i.e. Indra), you do not understand yourself on account of delusion. 79. A great effort has been made by you for getting nectar, O rogue. You attained a kingdom by performing a hundred horse- sacrifices. Even that is under the control of your enemies now. © vicious one. you do not know that. 80. © deluded one, you have been eulogized by ascetics through the Vedic statements (hymns). Those ascetics are fools. They propitiate you, because they are prompted by different passions, 81. O Visnu, on account of your partiality you do not know what is good and what is otherwise. Some persons are killed by you. O Visnu, and some have been protected. 82. You are desirous of certain things in this matter. You are always childish in your activities. Why talk of all the other Guardians of the Quarters? 83. Ifa matter is pursued in a way other than what is pro- per, the result is bound to be in a way other than (what is expec- ted). You all forgot that thing whereby your efforts are crowned with success. 84-85. It is he by whom all (of you) have been saved from the great fear of Kalakita today. It is he by whom you have been saved from a poison by which Visnu is turned blue (dark- complexioned), by which all of you were defeated and by which all the worlds have been reduced to ash. Hence, the worship of that noble-souled Ganesa should be performed by you. 86. If at the beginning of any holy rite, people do not wor-82 Skanda Purana ship Ganadhipa (Ganeéa), they will never realize their objectives as in your own case.” 87. On hearing these words of Mahesa, Suras, Asuras, Kinnaras and Caranas asked Giriga about the method of worship in the proper manner. CHAPTER ELEVEN? Procedure of Ganesa Worship: Manifestation of Laksmt Mahesvara said: 1, In every fortnight Ganega should be worshipped on the fourth day. (But) in the bright half of the month a devotee, after taking bath, should worship always with white sesamum seeds.? 2. After finishing all necessary daily routine religious duties, the devotee should perform the worship of Ganesa with great care, by means of scents, garlands, aksatas (raw unbroken rice grains) etc. 3. At the outset, meditation on Ganesa should be perform- ed in accordancewith scriptural injunctions. 1, The chapter consists of two topics: (i) The procedure of worshipping Ganesa, (ii) The emergence of various “Gems” during the churning of the ocean. 2. WV 1-18 describe the procedure of worshipping Gapesa, It may briefly be outlined as follows: (1) Special day—every fourth day in a fortnight (vv 1-2). 2) Materials of worship (v 3). () Names of Ganesa (v 5). (4) The five faces of Ganesa—their different complexions etc. (vv 7-8). (5) Weapons in Ganesa’s ten hands, (6) Three types of Ganeéa image for meditation: (A) Sattvikaqyy 11-12a), (B) Rajasa (vv 12b-13). (C) Tamasa (v 14). (7) Offering of twenty-one Darva grass blades-—one pair of blades per name of Ganesa and Modakas (sweet catables) (vv 15 and 16). (8) Ten names of Ganega for worshipping as above (vv 17-18).Li11.4-15 83 4. As the worshippers are of various types having Tamasa, Sattvika and Rajasa traits, the names also (of Ganega) became many in number according to their class (characterized by a particular Guna). 5. They are as follows: Paficavaktra (Five-faced), Ganadhya- ksa (Chief of the Ganas—Siva’s attendants), Dasabahu (Ten-arm- ed), Trilocana (Three-eyed), Kantasphatika-sankasa (Resembling a shining crystal), Ntlakantha (Blue-throated), Gajanana (Ele- phant-faced). 6. Ishall describe his five faces correctly. 7. The middle face is fair in colour with four teeth and three eyes. It is beautiful with a long trunk. In the trunk he keeps a ‘modaka (a round piece of sweetmeat). 8. The other faces of Ganega are yellow, auspicious blue, tawny and grey. The faces are splendid and characterized by good features. 9-10. I shall tell you the weapons in the ten hands (of Ganesa). They are: noose, axe, lotus, goad, tusk, rosary, plough- share, pestle, varada(mudrdé—gesture) (the hand_ indicating bestowal of boons) anda vessel containing modakas. One should meditate that he is holding the vessel in his hand. 11-14, The meditation is of three types. In Sattvika medi- tation contemplate thus: (He is) Larbodara (Pot-bellied). Virii- paksa (of uneven eyes=three-eyed), Nivita (sacred thread worn like a garland), He is having a girdle. He is scated in the Yogic posture; the crescent-moon adorns his head. Réjasa meditation is as in the case of men. The deity has pure golden complexion. (He is) elephant-faced and super-natu- ral. He has four hands, three eyes, onc tusk and huge belly. In Tamasa meditation he holds a noose and a goad (in his hands). The lord holds a tusk and a vessel of modakas. He is blue in colour. Thus there are three types of Dhyana. Thereafter, the wor- ship should be begun quickly by you all. 15. Twenty-one Diirva grass-blades are (to be) taken. Two blades of grass are offered after uttering one name. (Thus ten names are uttered and twenty blades of grass are offered.) In the end, all the names are uttered and one blade of grass is offered to the Lord of Ganas.84 ‘Skanda Purana 16. Similarly twenty-one modakas should be offered. I shall mention the ten names intended for worshipping separately. 17-18. The names are: 1. Ganddhipa (Lord of Ganas), 2. Umaputra (Son of Umi), 3. Agha-ndsana (Destroyer of sins), 4, Vinayaka, 5. Igaputra (Son of Lord Siva), 6. Sarva-siddhi- pradayaka (Bestower of all Siddhis), 7. Ekadanta (One-tusked), 8. Ibha-vaktra (Elephant-faced), 9. Miisaka-vahana (Mousc- vehicled) and 10. Kumdra-guru (The elder brother of Kumara). At the end of every word namastestu (Obeisance to you) should be added. In the case of the last, the words Kumdragurave tubh- Jari namo’stu, ‘Obeisance to you, O Kumaraguru’ should be uttered. Thus Ganesa should be worshipped with care. 19-20. After speaking thus to Suras, Sadasiva, Sarnbhu, the highly splendid lord, eagerly embraced Visnu who abides in the cavity ofheart, as well as Brahma, and (he) immediately vanished. All of them bowed down to Sarnbhu and then became engaged in worshipping Ganddhyaksa (Gancéa). 21. After worshipping him in accordance with the injunc- tions, they became engaged in honouring him with various Upa- Gray (ways of service) and the Dirva grass blades separately. 22. Ganesa who was contented and delighted (by their wor- ship) bestowed boons on Devas. They circumambulated him, bowed down to him and propitiated him. 23. Asuras who possessed only Tamas Guna did not worship Ganesa.! The excellent Asuras were engaged in ridiculing Devas. 24-25. Devas finished worshipping the son of Sankara and went to the Milk Ocean once again. Brahma, Visnu, the excel- lent Suras, Devas, Daityas and sages made Mandara the churning rod and Vasuki the churning rope. Keeping Visnu near them, Devas began the churning. 26. When the ocean was being churned, it was the Moon that came out at the outset,? for the purpose of realizing the objectives of all Devas. He was full of nectar. 1. Due to their negligence in worshipping Ganeéa, Asuras did not get the fruit (Ratnas—jewels) of their labour of churning the ocean. 2. The following is the serial order of the ‘Gems’ that were churned out from the ocean: 1. The Moon1i.11.27-37 85 Saunaka said: 27-29. Osage of holy rites, was the Moon formerly placed inthe ocean? By whom was he placed? It was told by you formerly that the excellent gems like the elephant etc. (had been cast into the ocean). O lord, tell me all these things briefly in the beginning. After understanding these, all of us shall later describe them. On hearing their words, Sita began his narrative: 30, Candra (the Moon) is watery by nature, O Brahmanas. He was born as the son of Atri. He was endowed with all good qualities. He was born of Anasiiya from a part of Brahma. Durvasas was born from a part of Rudra and Dattaka (i.e. Datta) was born from a part of Visnu. 31. Onsceing the Milk Ocean being churned, Candra be- came delighted. On seeing the Moon, the Milk Ocean too became extremely attached to him. 32. Since both of them liked each other, Candra entered the Ocean. Let this be heard, O excellent Brahmanas. In front of and inthe presence of Devas, Candra became filled with nectar. 33. Onseeing the splendour of Candra, the Nirdjana tite (waving light around the face) was immediately performed by the groups of Devas with respect to Candra, along with the loud and tumultuous sounds of musical instruments, drums of many types and conchs. 34, They all then bowed down to him along with Suras, Asuras and Danavas. Then they asked Garga about the genuine inherent power of Candra. 35-37. Thereupon, Garga told them, “All the Planets are powerful today. All the excellent Planets are in their central Surabhi—Wish-yieiding cow and other cows Kalpavrksa (Wish-yielding divine trees) Kaustubha, Cintamani ‘Uccaibsrava horse . Airavata elephant . Wine and intoxicants . Laksmi 1, This is known as ‘Candra-bala’, All Planets became favourable duc to this. PAAvEyLP86 ‘Skanda Purana positions. (Therefore they are beneficial) to you. Guru Gupiter) has come in conjunction with Candra (the Moon). Budha (Mercury) has also come in his contact. So also the Sun, Sukra (Venus), Sani (Saturn) and the great Planet Angaraka (Mars). Hence the power and influence of Candra is very excel- lent for the realization of your objectives. This Muhiirta (auspi- cious time) named Gomanta' is the bestower of victory.” 38. At thisencouraging assurance of the noble-souled Garga, the mighty Devas began to churn the ocean vigorously and roar- ed (lustily in their eagerness). 39, Remembering Mahega and Ganega again and again, those noble-souled (Devas) of firm holy rites attained double strength. 40. During churning, Surabhi (divine cow) came out directly for the sake of the accomplishment of the tasks of Devas, from the ocean that was roaring with a rumbling sound on all sides. 41, Tawny in colour and with quite heavy udders, the cow, in a contented mood, came very slowly floating over the waves. 42. On secing Kamadhenu (Wish-yielding Cow) coming up, all Suras and Asuras showered flowers on that (cow) of un- measured splendour. 43. Various kinds of trumpets and musical instruments were played and drums were beaten. She was brought from the middle of the waters (though) surrounded by hundreds of cows. 44. Among them there were cows of various colours such as blue, black, tawny, partridge-coloured, smoke-coloured, dark- coloured, red ones, wood-apple-coloured and reddish-brown ones. Surabhi was seen accompanied by these cows. 45. Sages who were delighted instantly entreated Devas and Asuras (to give to them) Kamadhenu which was closely sur- rounded by them (Devas and Asuras). 46. “These cows along with Surabhi should be given to all Brahmayas belonging to various Gotras. There is no doubt about it.” 47. On being requested by them, Suras and Asuras gave those cows to them in order to gratify Siva. Those Surabhis 1, Gomanta—It may mean at the time of sunrise.1.i.11.48-61 87 (cows) were accepted by the noble-minded sages of great auspi- ciousness and excessive merit. 48. Then Punydhavadcana‘ (the formal religious declaration ‘This is an auspicious day’) was performed for Suras by all those sages in order to enable Devas to achieve their objects and to cause the destruction of Asuras. 49-50. All of them once again exerted themselves very well and churned the Milk Ocean. From the ocean that was being churned rose up Kalpavrksa, Parijata, Cita and Santanaka. They set apart those trees on one side, like the city of Gandhar- vas. Immediately those wise (Suras and Asuras) resumed the churning of the Milk Ocean powerfully in all earnestness. 51. From the ocean that was being churned emerged a high- ly refulgent, extremely bright, most excellent gem having the brilliance of the Sun. It was called Kaustubha. £2-53. With its brilliance, it illuminated the three worlds. Keeping the Cintimani (a miraculous stone) in front, they saw the Kaustubha brightening the worlds. All those Suras gave the Kaustubha to Visnu. Sucas and Asuras of enhanced strength lustily roared again and began to churn the ocean keeping Cintamani in the middle. 54-58. From the ocean that was being churned rose up Uccaihsravas, the wonderful gem of a horse, and then Airavata, the gem of an elephant, along with sixty-four other white ele- phants each with four tusksand in the rut. They set apart all these in the middle and churned once again. Many precious things then arose from the ocean that was being churned, viz. the wine Vijaya, Bhragi, garlic, turnip, the poisonous and highly intoxicating Dhattira (Datura Alba) which causes too much of madness, and Puskara. All these were placed on the shore of the ocean without any hurry. Again those great Asuras churned the occan along with the excellent Suras. 59-61. Asthe ocean was being churned once again, that 1. Punydéhavacana—When a person intends to perform an auspicious rite, he invites Brahmanas, honours them, requests them with palms folded: “May you declare the day auspicious for such and such a rite”, and the Brahmanas respond “Om, may it be auspicious.” Each of the Brahmanas is, to repeat it with words, ‘Svasti", ‘Punydham’ and ‘rddhim' (Apastamba Dh. S. 14.13.85 of. Baudhdyana Gr. Sesa SitraT, 10).88 Skanda Purapa divine Lakgmi,’ the sole protector of the worlds, rose up from it. Those who are the knowers of Brahman call her Anviksikt (Metaphysics). Others praise her as Milavidya. Some com- petent persons call her Brahmavidya. Some call her Siddhi (Success), Rddhi (Prosperity), Aja (Command) and Asa (Hope). Some Yogins call her Vaisnavi. Some exponents of Maya always engaged in Yogic practice call her Mayd. All people call her Kenasiddhantayukta (the one associated with Brahman—the Principle spoken of in the Kenopanisad). These who are equipped with the power of knowledge call her Yogamdaya. 62-69. They saw Mahdlaksmi coming slowly. She was very fair. youthful and tender with the filaments of the lotus for her ornaments. She was sweetly smiling with beautiful teeth. A lady of slender shade, she had the fresh youthfulness as an adorn- ment. Her garments and ornaments were varicgated with the refulgence of many gems. Her lips were red like the Birnba (Momordica Mcnadelpha) fruits; the nose was very beautiful and the neck and the cyes were very splendid. She was very slender with fine waistline and splendid buttocks. The hips were large. Her lotus-like face was brilliantly illuminated by means of a number of gems that served the purpose of the lights in a Nird- Jana rite for her face. Her face was fascinating and delightful. She was remarkably splendid with her necklaces and anklets. An umbrella was gorgeously held above her head. She was being fanned with chowries gently shaken by the waves of Ganga. She was riding a white elephant and was being eulogized by great sages. With the ends of her hands, she held a garland of the flowers of heavenly trecs along with jasmine flowers. On secing her Devas were eager to look at her at close quar- ters. But she, Mahalaksmi, the chaste ilady, looked at Devas, Danavas, Siddhas, Caranas and Serpents in the same manner as a mother looks (affectionately) at her children. 70. Devas were glanced at by that Laksmi. So they became 1, Laksmiis identified with Brahma-vidya, Anviksikt, Vaisnavi, Rddhi, ‘Siddhi and also with Umd as in the Kenopanisad 25 (umarh haimavatim). She, being the mother-goddess looked with affectionate glance at all beings but married Visnu,Li.11.71-79 89 Prosperous instantaneously and were characterized by those indications of attainment of the kingdom. Daityas who were not Blanced at by Laksmi became devoid of splendour (royal glory). 71-72. She glanced (lovingly) at Mukunda who was blue in complexion like Tamala (Xanthochymus Pictorius), whose checks and nose were very handsome, who shone brilliantly with his superior person and was characterized by Srivatsa and looked (at everyone mercifully). On seeing him, Laksmi suddenly got down from her elephant with the garland of forest flowers (still in her hands). With a broad smile, she put round the neck of the Supreme Being Visnu, the garland that was wreathed by Sri herself and wherein bees swarmed together. 73. She then sat there leaning on the left side of the great Altman. On seeing them both, Suras and Daityas experienced a wonderful joy. So ulso Siddhas, Apsaris (celestial damscls), Kinnaras and Caranas. 74. At that union of Laksmi and Narayana, the delight of everyone was very great. All the worlds, all the people every- where were simultaneously happy and joyous. 75. Mahavisnu was sought and wooed by Laksmi. Laksmi was wooed by him alone. Thus through mutual love they became absorbed in looking at each other. 76. The sound of the various musical instruments and drums such as Pafahas, conchs, Mrdarigas, Anakas, Gomukhas, Bheris and Jharjharis was very tumultuous. 77-79. The songs of the musicians were immensely splendid. With the four types of musical instruments, viz. Tata, Vitata, Ghana and Susira, the groups of Gandharvas and celestial dam- sels propitiated the all-pervading Lord Hari in every way. Gan- dharvas, being proficient in the art of music delighted the lord. ‘Narada, Tumburu and other Gandharvas and Yaksas then sang sweetly. The groups of Suras and Siddhas served thus lord Nara- yana who is in the form of the Supreme Atman and whose enlightenment was boundless, deep and profound.90 Skanda Purana CHAPTER TWELVE Devas Taste the Divine Nectar’ Lomasa said: 1. After bowing down to Janardana, the Supreme Being, along with Rami, the groups of Suras and Asuras once again churncd the ocean for the sake of Nectar. 2. From the ocean that was being churned, came outa youthful person of very great fame, well-known as Dhanvantari.? He was the great conqueror of Mrtyu (Death). 3-4. He held in his hands a pot filled with nectar. While all Suras were (gladly) looking at the fascinating Lord Dhanvantari, Daityas wanted to attack him in a body and snatch away the pot (of nectar) that had been held in the hands of Dhanvantari. 5. The excellent physician surrounded by a scries of waves was advancing slowly when he was seen by Vrsaparvan. 6. The pot that was in his hand was forcibly taken by him (Vrsaparva). Thereupon, Asuras roared in a terrific manner. 7. Seizing and taking the pot filled with nectar, the impa- tient Daityas came down to Patila. Then Devas became confused and embarrassed. 8. They (Devas) who were well-prepared and ready for a battle, pursued them with a desire to fight. Turning towards Devas, Bali spoke thus: Bali said: 9. O Devas, we are contented and gratified with the nectar only. You excellent Suras do go back quickly. 10. Please go back to Trivistapa (Heaven) joyously. Of what avail are we to you? Formerly we entered into a friendly alliance 1, This chapter describes how Asuras were cheated by Visnu by assuming the form of an enchantress and were deprived of their share of Amrta. 2. Dhanvantari: Mbh, Adi 18.38 also states that Dhanvantari came out of ocean along with a pot of Amrta. He is regarded as an incarnation of is divine physician Dhanvantari is different from Dhanvant: n-king of Varanasi. He learnt Ayurveda from sage Bharadvaja and composed a systematic work of eight parts on Ayurveda and taught it to different disciples (BAP IL.3, 67.1-24).