THE

SK ANDA PURANA

PART IV

M O TILAL BANARSIDASS PUBLISHERS

PRIVATE LIM ITED • DELHI
 F irst E d itio n : D elh i. 1951

Also available at:

M O T iL A L B A N A R S ID A S S
41 U .A . B u n g a lo w R oad , Jaw ahar N agar, D elh i 1 1 0 0 0 7
120 R oyap ettah H igh R oad , M ylap ore, M adras 6 0 0 0 0 4
16 St. M ark 's R oad , B an galore 5 6 0 001
A sh o k R ajpath, P atna 8 0 0 0 0 4
C h o w k , V aranasi 221 001

PR IN TED IN IN D IA
BY JA IN EN D R A PR A K A SH IA IN AT SIERI JA1NENDRA PR ESS,
A -45 N A R A IN A , PH A SE I. N EW D ELIA 110 028
A N D PU B LISH ED BY N A REN D RA PR A K A SH IA IN FO R
MOTTLAL B A N A R SID A SS PU B LISH ER S PVT. LTD .,
B U N G A LO W RO A D , D ELH I 110 007
 SKANDA PURAtfA
B o o k II: VAISNAVAKHANDA

S e c t io n I: VENKATACALAMAHATMYA
Obeisance to Sri Ganesa
Henceforth begins Book II: Vaisnavakhan^a. There, Section I
is Vcnkatacalamahatmya1(‘Greatness of Venkatacala’).

CHAPTER ONE
NaracUCs Vision o f Yajhavaraha234
(Stationed on the Peak ofSum eru )

1. In the holy forest called Naimisa* great sages, foremost

of whom was Saunaka, performed a Satra (^Sacrificial Session’)
of twelve years’ duration for the protection of the world.
2- A sage of great intellect, named Ugrasravas,1a narrator
1. Venkafacala or Venkatadri—The Vengadam (Venkafam) of Vai$nava
Alvars (Saints) is the name of the seventh ridge of the Tirupati Hill in the
Chittoor District of Andhra Pradesh. It is situated at 13° 41" North Latitude
and 79° 24" Hast Longitude. The hill is 2820 feet above sea level. It is an
extension of the Eastern Ghats. The hill consists of seven peaks. These are
supposed to be the seven hoods of Adisesa, the mythological serpent who
supports the earth. The other six peaks (rather ridges) are designated as
Se$aca!a, Vedacala, Garudacala, Anjanacala, Vrsabhacala and Narayanacala.
The main deity Sri Venkatesvara is on the seventh ridge (Venkatacala).
2. Yajnavaraha—The Boar-incarnation of Vi$nu is identified with the
Vedic sacrifice. Some Vedic scholar composed a poetic description of the
Divine Boar in Yajfta-termmology. It was so beautiful that it was adopted by
Purana-writers (c.g. BdP I.i.5.9-23. VaP 1.6.16-21, BmP 213.33-42, MtP
248.67-73), Smrti writers like Visnu 1.3-9 and even by Sankara in his Com.
on Vi$nu-sahasra~nama v. 118 on Yajfianga.
3. Naimisa—Usually identified with modern Nimsar at a distance of 20
miles from Sitapur and 45 miles NW o f Lucknow. But V. V. Mirashi places it
on Gomatl somewhere in Sultanpur area some 40 miles from Ayodhya
{Purarja X-l-34). The Nainv?aranya on Dr$advati mentioned in V£P
1.1-12 is not intended here.
4. Ugrasravas is not a direct disciple o f Vyasa. His father Romahar$apa
was so. The term ‘disciple* is used loosely as a Parampara Si$ya. At the time
2 Skanda Purana

of (sacred) tales, son of Romaharsana and a disciple of Vyasa,

approached them. •
3. Duly honoured and adored by them, Suta, the most excel­
lent one among Paurariikas (‘persons well-verse in mythological
tradition’), narrated that divine Purana named Skanda.
4. He narrated in detail the account of creation, annihilation
(of the universe), genealogy, histories of dynasties of kings,
lineage of sages and the details of Manvantaras.1
5. On hearing the stories of the greatness and powers of the
holy places those leading sages spoke to Suta of perfect self-
control with a desire to listen to the stories.

The sages said:

6. О omniscient son of Romaharsana, well-versed in the
Purajriic lore, we wish to hear about the greatness of the prominent
mountains on the surface of the earth. О highly fortunate sage,
tell us what are the important mountains.

Sri SUta replied:

7. Formerly on the banks of the river Jahnavl (i.c. Ganga)
I asked Vyasa, the most excellent one among great sages, this
very question. He, the most excellent one of my preceptors, said
to me:

Vyasa said:
8-13. Formerly, in the divine Yuga, О Suta, Narada, the
most excellent one among sages, went to the peak of Sumeru
which is extremely resplendent on account of different kinds of
gems and jewels. In its middle he saw the vast and divinely bril-

of SkP the Suta became dignified as he is called ‘Sri SOta\ He is called

Pauranika, an office-bearer in Kaufiliya Arthasastra. Probably an example
o f social mobility in the case of UgraSravas.
1. These are regarded as the five traditional characteristics of a Purina.
They are also mentioned in AP 1.14, BSPI.2.4-5, GPI.215.14, K P 1.1.12,
VP HI. 6.25. Amarasiihha (5th cent, CE) has recorded these in his Lexicon
(1,6.5). Although these characteristics have been unanimously accepted by
Ригйра-writers as essential parts of a Purflpic Text, actually the Pur&pa
Texts that have come down to us hardly conform to this definition.
 Ш .1.14-20 3

Jiant abode of Brahma. In the region to the north of it he saw an

excellent Pippala tree (holy fig tree). It was a thousand Yojanas
high and twice that in extent. At its root he saw a heavenly
Marifapa (hall) equipped (i.e. decked) with diiferent kinds of
gems and jewels. It was adorned with thousands of ruby-columns.
There were clusters of necklaces of Svastika design made of lapis
lazuli, pearls and other jewels. It was rendered splendid by means
of divine Torarias (‘ornamental arched doorways’). There were
many kinds of birds and animals made of splendid gems and
jewels of all the nine kinds. It had a big entrance made of topaz.
The Gopura (the minaret or a lofty towered gate at the gateway)
had seven storeys. It was rendered splendid by means of two
panels of doors made of brilliant diamonds.
14. After entering it he saw a divine pearl-set platform
within. The great sage climbed on to the lofty dais set with lapis
lazuli.
15- In its middle he saw an exceedingly lustrous throne
that was unequalled (in workmanship) and very high. It had
eight brilliant legs and was studded with pearls.
16. In its middle there was a divine lotus lovely and splen­
did with a thousand petals. It was white and resembled a thou­
sand moons in beauty and splendour. It sparkled exceedingly
with its pericarp and filaments.
17. In its middle he saw a beautiful being in the form of a
man as huge as the Kailasa mountain. He had a brilliance of ten
thousand full moons. He was seated within the lotus.
18. He had four arms and highly magnificent limbs. He had
the splendid face of a boar. The excellent Puruja had a conch
and a discus (in two hands) and held (the other two) in gestures
of granting boons and immunity from fear.
19. He wore yellow garments. The Lord with long eyes re­
sembling lotuses had a gentle face resembling the full moon. His
lotus-like face had the fragrance of incense.
20. The sound of Saman hymns issued from him. He was an
embodiment ofYajnas.1 The wooden sacrificial ladle (Srnc) consti­
tuted his snout. The Sruva (ladle) was his nose. He resembled the

]. Vide supra p . 1, fn 2. This is an echo of the Yajfiavarikha description

in other Pur&pas.
4 Skanda Purdrta

Milk Ocean. A crown enhanced the brilliant splendour of his

face.
21. He had the Srivatsa mark on his chest. He shone with a
splendid white sacred thread. His strong and broad chest pro­
jected forward shining brightly with the splendour of the Kaus-
tubha jewel.
22. He was bedecked in divine ornaments of gold studded
with excellent gems and jewels. He was as sparkling as the autu­
mnal cloud overspread with clusters of lightning streaks.
23. With the sole of his left foot placed on a footstool he
constantly shone brilliantly with ornaments like bangles, armlets,
bracelets and car-rings.
24. Day and night, he was attended upon by Brahma and
the leading sages, Vasistha, Atri, Markandeya, Bhrgu and many
others.
25-26. He was served and attended upon by Indi a and other
Guardians of the Quarters and groups of Gandharvas and celes­
tial damsels. Narada bowed down to the Lord of Dcvas and
approached him. He eulogized Dharadhara (‘the Upliftcr of the
Earth’) with excellent passages from the Upanisads. Extremely
delighted Narada stood near the Lord.

T he A r r iv a l o f G o d d ess E a r t h t o th e
P resence o f V a r a h a

27-29. In the meantime there arose the sound of the divine

Dundubhi drum. Thereafter there came Goddess Earth accom­
panied by her friends. She was exceedingly brilliant with her
robes in the form of the oceans abounding in gems and jewels.
She bent under the weight of her breasts in the form of Sumcru
and Mandara. She was dark in complexion like fresh leaves
of Durva grass. She was adorned in all ornaments.
30-33. She was accompanied by her friends Ila and Pirigala.
Then (Goddess) Earth scattered at the feet of Lord £ri Varaha a
(big) collection of flowers brought by them. Then she bowed
down to the Lord of the Chiefs of Devas and stood there with
palms joined in reverence. Sri Varaha embraced that Goddess and
placed her in his lap. With his mind exceedingly pleased the
Lord enquired about the happiness and welfare of Earth.
Ш . 1.34-41 5

D ia l o g u e b etw een E arth and V a ra h a

Sri Varaha said:

34. О Goddess Earth, I established you on the delightfully
pleasing head of §esa. I placed the world (people) on you with the
mountains as your assistants. Thereafter I came here, О gentle
lady. Why have you come here yourself?

Earth replied:
35-36. You lifted me up from the nether worlds and made
me stable and steady on the (head) of Ananta splendid with a
thousand hoods, as if on a high pedestal studded with jewels and
precious stones. О Lord, you placed the mountains capable of
sustaining me as my assistants. О Purusottama, they are holy and
identical with you. Now, О mighty one, tell me about the chief
ones among them, who are my supports.

T h e D e s c r ip t io n of S esacala ’s E x cellen ce
A m on g a ll M o u n t a in s

Sri Varaha said:

37-41. О Vasundhara, the following mountains1 are your
supports: Sunieru, Himavan, Vindhya, Mandara, Gandhamadana,

I. VV 37-41 give a list important mountains. They are identified as

follows:
S timer u Rudra Himalaya in Garhwal (Dc 196)
Himavan The Himalayas
Mandara A hill situated in Banka subdivision in Bhagalpur,
Bihar (De 124)
Ci andhamftdana (I) A part ol Kailasa on the southern side(De 60)
(II) The northern parapet of the Hindukush System
(AGP 91)
Salagrama A hill in the Haimavati region, near the source of
Gandak
Malyavan Karakorum between Nila and Ni$adha (De
123)
Pariyatraka The western part of the Vindhya range (De 149)
Mahendra The range of hills from Orissa to Madura in Tamil
Nadu (De 119)
 б Skanda Purcina

Salagrama, Citrakula, Malyavan, Pariyatraka, Mahendra,

Malaya, Sahya, Simhadri, Raivata and the greaj golden mountain
named Aiijana, the son of Meru. These have been served (i.e.
resorted to) by me, by groups of Devas and by those of
sages.
О Madhavi, I shall describe the chief ones among these accu­
rately. Listen:
Salagrama, Simhadri and the leading mountain Gandhama-
dana—these excellent mountains, О Goddess, have occupied the
quarter of Himavan (i.e. the north). О Vasundhara, I shall name
the mountains famous in the south.
42. Arunadri,1 Hastisaila, Grdhradri and Ghatikiicala—all
these excellent mountains are near Ksira river.
43. To the north of Hastisaila, five Yojanas (i.e. 60 km)
away, is the river Suvanriamukhari,2 the most excellent one among
all the rivers.
44. On its northern bank is the excellent lake named
Kamala. On its shore dwells Lord Hari who bestowed boons on
&uka.
45. Krsna, the destroyer of the agony of devotees, (is present
there) along with Balabhadra. He is always propitiated by
Vaikhanasas (‘recluses’) and groups of sages.

Malaya Southern part of the Western Ghats south of

Kaveri (De 122)
Simhadri A part of the Himalayas
Raivata Mt. Girnar near Junagarh in Gujarat (De
165)
Anjana (Giro The Suleiman range in West Panjab, Pakistan
(De 8)
1. Arunadri or Arunacala, Tiruvannamalai in the South Arcot District,
is ‘The fire-m ountain’ described in Arunacala-Mahatmya.
2. One of the most sacred rivers in South India. It rises in Agastya-
cala and falls into the southern sea. It flows through the North Arcot
District with the sacred &iva K$etra Kaiahasti on its bank. It flows near
Vr$abh&cala and has Vena, V&ghura and Kaly£ as its tributaries.
 II.i.1.46-52 7

46. In an excellent forest to the north of the lake named

Kamala is the great abode of Vasudeva named !§rl Venkatacala.1
The forest was rendered splendid by Haricandana trees. It exten­
ded to two and a half Krosas (i.e. 2 J x 3 = 1\гkm) (i.e. its dis­
tance from the lake was 1\ km).
47-48. The leading mountain was one Yojana high (12
km) and extended to seven Yojanas (84 km). О Goddess, it is
golden and very long with ridges abounding in gems and jewels.
On that mountain the following always reside: groups of
Devas beginning with Indra, leading sages beginning with Vasi-
§tha, Siddhas, Sadhyas, Maruts, Danavas, Daityas, Raksasas
and groups of celestial damsels beginning with Rambha.
49. Nagas, Garudas and Kinnaras perform penance there.
The rivers there, occupied by these, yield merits on being visited.
О Madhavl, there are many divine lakes too here.
50-52. (A description of the pre-eminence of Svami-
puskarinT among all the Tirthas) Listen to the (following) most
excellent ones among all the Tirthas2: Cakratirtha, Daivatirtha,
Viyadganga, Kumaradharikatirtha, Papanasana, PaijdavatjTtha
and Svamipuskarinl. They say that these seven Tirthas are the
most excellent ones on the splendid Narayanagiri. The splendid
Svamipuskarinl is the most excellent one among these.
1. Vide supra p. 1, fn. 1. Its other names are Vr$a or Vrsabha, Cintamani,
Jnanadn, Tirthadri and Pu?karadri.
2. The following are the locations of Tirthas vis-a-viv the Vcnkatesa
Temple:
Svdmitirtha or Puskarini is a tank near the Vehkatesvara or Tirumal
Temple.
Cakratirtha This lies to the north-west of the Tirumal
temple.
Daiva Tiriha This Tirtha is a tank in the forest to the
north-west of the Tirumal Temple.
Viyadganga or Akdia- This lies two miles to the north of the Tiru­
gangd mal Temple.
Kumaradhdrika or This lies six miles to the north-west of the
Kumaradhard Tirumal Temple.
Pdpanasa Tirtha This is a low waterfall at a distance of
three miles to the north of the Tirumal
Temple.
Pandava Tirtha It lies about a mile to the north-east of Sri
VenkateSvara Temple.
s Skanda Purana

53. 1 dwell with you on the western bank of this. On its

southern bank dwells Srinivasa, the Lord of the universe.
54-55. О Earth having the oceans for your robes, it is on a
par with all the Tirthas beginning witli Ganga.
О Earth, Svamisarovara (i.e. Svamipuskarifli) has attained
the leadership of all the Tirthas in the three worlds including both
lakes and rivers. All the Tirthas reside on this divine mountain
in order to serve the sacred Svamipuskarini. I shall mention their
number to you.
56. There are sixty-six crores of Tirthas on this excellent
sacred mountain, О Vasundhara, and among them six Tirthas are
extremely prominent.
57. Tumba Tirtha1 is a great Tirtha and is like the embryo
of five leading Tirthas. It dispels the fear of being in the
womb (again) in the case of those who take their bath here,
О excellent Earth.

Dharani said:
58. О mighty one, six Tirthas have been mentioned by you
on the mountain. Tell me their greatness in proper sequence. О
Uplifter of Earth, describe the merits acquired by men who
take their bath therein.

£rl Varaha said:

59-61. О Madhavi, listen. I shall relate to you the greatness
of Narayanadri (i.e. mountain Narayana). Devas. sages, Yogins
beginning with Sanaka and learned men called that mountain
which is the abode of the Supreme Soul, Anjanadri in Krta Yuga.
They called that mountain Narayajiagiri in Trcta, and mount
Simha in Dvapara and Venkatacala in Kali.
62-63. A person who is a thousand Yojanas away, or who
is in another continent, may bow down with great devotion in
the direction of the pre-eminent ?nountain. He shall then be rid
of all sins and shall go to Vis^u’s region. I shall recount to you
the greatness of the six Tirthas on that (mountain) in a sequence.

1. Also culled Tumburu or Ph&lguni Tirtha: This is situated ten

miles to the north of the Tirumal Temple in a forest.
 II л. 1.64-74 9

T h e G reatness o f K u m Ar a d h a r a 1

64-67. О gentle lady, listen attentively to the destroyer of

all the sins. On this prominent mountain, О Vasundhara, there is
a lake named Kumaradharika. It sanctifies all the worlds. When
the Sun is in the Zodiac Aquarius, in the month of Magha,on the
great full-moon day conjoined with the star Magha, a devotee
shall take his holy bath in that lake at midday, in the place where
Karttikeya, the son of Parvati, born of Fire-god, worships
{Srinivasa along with Devasena.
О lady devoid of impurities, listen to his meritorious benefit.
He shall attain, О Dhara, the mother of all the worlds, that bene­
fit which one gets by taking one’s holy bath regularly for twelve
years in all the Tirthas beginning with Ganga.
68. He who makes a gift of food in that holy spot along
with monetary gifts in accordance with his capacity, attains as
much benefit as is mentioned in the case of the holy bath.
69-70. The person who takes his bath in the Tumba TIrtha
in the mountain-cavern when the Sun is in the Zodiac Mina (Pis­
ces), when it is the full-moon day associated with the Asterism
Uttara Phalgum and in the excellent fourthPrahara (fcwatchof the
day’)- -such a person is not born again in a womb, О Goddess.

T he G rea tn ess of A k a sa g a n g a

71. When the Sun is in the Zodiac Mesa (Aries) in conjunc­

tion with the Citra star and it is a full-moon day, the devotee
shall take his holy bath in the waters of Akasaganga in the
morning. He shall attain salvation.2

T he G reatness of P a ^ o a v a TI r t h a

72-74. When the Sun is in the Zodiac Vr$abha (Taurus) in

the month of Vaisakha, the devotee should take his holy bath in

1. This is regarded as the birth place of Kumara Karttikeya, Skanda

or Subrahmanya. Hence the TIrtha is named after him. Cf. Varaha Purana
(VrP) Part 11, Ch. 1. vv 61-65; MkP Ch. 4.
2. For the auspiciousness of this occasion cf. VrP II. 1.68-69.
 10 Skanda Purana

the Tirtha named P a^ava at the hour of Sahgava (i.e. three

Muhurtas after the dawn) on the following days: The Tithi
should be DvadaSl (twelfth) in conjunction with Suhday if it is the
bright half or in conjunction with Tuesday if it is the dark half or,
whether it be dark or bright half, on any Sunday in combination
with Pusya or Hasta star.1 The man who takes bath thus shall
not attain any misery here. He shall attain happiness in the other
world.

T he G reatness o f th e H o ly P ool of P apa n asa n a

75-77. О lady of exalted fortune, the devotee should take his

holy bath regularly in the Tirtha named Piipanasana on the top
of the prominent mountain on any of the following days: Whe­
ther it be bright half or dark half, Saptami (i.c. seventh tithi)
should be in conjunction with a Sunday or the star Pusya or the
star Hasta.23That excellent man shall be liberated from the sins
acquired in the course of a crore of births.

T h e G reatness of D evat Irth a

78-83. Listen, О gentle lady, to the greatest secret. On the

great mountain named Ananta, on the peak to the north-west of
my divine abode, there is an exceedingly splendid lake in the
cave of the mountain. It is called DevatIrtha. О gentle lady, I
shall tell you the (appropriate) time of taking holy bath in that
highly meritorious Tirtha, (which is when there is) the combi­
nation of a Thursday with the Pusya star, or of a Monday with
the Sravana star or on a Vyatipata day.* Listen to the merit of
the person who takes holy bath on all these days. All his sins
whether committed knowingly or unknowingly shall perish. This
Tirtha, i.e. DevatIrtha is exceedingly sacred. By taking his holy
bath in DevatIrtha all his merits increase. He will be endowed

1. Cf. V rPir. 1.70-71.

2. Cf. VrPH . 1.72-73.
3. Cf. V rP H .l.74-80.
Vyatipata is an astronomical Yoga when the Sun and the Moon are in
the opposite Ayana and have the same declination, the sum of their declina­
tions being 180. (MW 1030A)
 ll.i.1.84-90 11

with sons and grandsons. He wilt attain a long life. At the end of
his life he goes to heaven and is honoured in the world of the
Moon.1 One who makes a gift of food on that day (will
attain the same benefit) as one who makes a gift of food through­
out his life. О Goddess Vasundhara, a great secret has been dis­
closed to you.

Vyasa said:
84. On hearing (these words) Goddess Earth became
highly delighted in her mind. With pleasing words she eulogized
the Uplifter of Earth, Varaha, who has none equal to him.

E ulogy of V araha by G o d d ess E a r t h

D harani said:
85. Obeisance to you, О Lord of the Chiefs of Devas, О
Acyuta, with the face of a Boar, О Lord resembling the Milk
Ocean, О mighty one with adamantine curved teeth.
86. At the beginning of the Kalpa I have been lifted up
from the waters of the ocean, О Lord, by you with a thousand
arms. О Visnu, I hold up the worlds.
87. О Lord shining with the sacred thread and many divine
ornaments, О Lord adorned with divine gems and jewels, the
wearer of exceedingly reddish robes.
88. Obeisance, obeisance (to you, О Lord) with lotus-like
feet on a par with the rising Sun. О Lord with the curved teeth
resembling the Crescent Moon, О Lord of great strength and ex­
ploit.
89. О Lord with limbs smeared with sandal paste of divine
origin, having car-rings made of heated gold, О Lord bedecked
in golden armlets, shining with sapphire gems.
90. О Lord who had torn up Hirapyaksa with the tips of
adamantine curved teeth, О Lord of great strength with eyes
beautiful like lotuses, О Lord fascinating with the sounds of
Saman hymns.

1. V.L. After death he attains heaven and is eulogized in the region

of Indra.
 12 Skanda Purana

91. О Lord with the Vedas as the crest jewel, О immanent

soul of everyone, О Lord with enchanting exploits* О Lord,
saluted by the Four-faced Lord (i.e. god Brahma) and Sambhu,
О Lord with large eyes.
92. О Lord, the embodiment of all the lores, О Lord beyond
the worlds, obeisance, obeisance. О infinite one, the embodiment
of bliss, О Kalakala (? Death unto the god of Death), repeated
obeisance to you.

D epa rtu re o f L o r d V araha along w it h

D h a r a ^ I t o £ e§a ca la

93-95. After eulogizing the Lord thus Goddess Earth salu­

ted him (falling) on his feet. On seeing her saluting the eyes of
the Lord beamed with delight. He lifted up Goddess Earth with
his arms and embraced her. He sniffed the face of Dharaiji and
placed her on his left lap. He then rode on Lord Garutfa and
went to Vr$abhacala. The Lord of the Earth was eulogized by the
leading sages beginning with Narada.
96. On the western bank of Svamipu$karinl, honoured by
all the worlds, remains seated the Lord having the face of Boar.
He is worshipped there by the leading sages, Vaikhanasas
(‘anchorites’) of great magnificence, noble souls on a par with
Brahma.
G rea tn ess of V e n k a t a c a la

Vydsa said:
97. After seeing him, О Suta, Narada related it (to the sages)
formerly. I heard this there in the assembly of sages.
98. О Suta, you had asked about the greatness of the moun­
tains that has been duly recounted by me accurately in the
manner it was originally heard from N&rada.

T hb B b n e f it of (L is t e n in g to T h is ) C h a p t e r

99-100. О Suta, he who reads (recites) this holy discourse

o f us both on piety and devotion in front of the Lord or in front
of Brahmaijas or in front of all castes listening to it with great
 ILi. 1.101—Ш .2.3 13

devotion, shall attain pre-eminence in the company of sons and

grandsons.
101. All the persons who listen shall attain what is desired.

Suta said:
102-103. Thus said the holy lord Vyasa to me—Vyasa who
was attended to by the sages. О leading sages, everything has
been recounted by me here in the same manner as has been heard
formerly from my preceptor Kr§ijadvaipayana.

On hearing these words of Suta, they became delighted in

their minds.

The sages said:

104. О Suta, the greatness of the holy mountain named after
the Lord of Serpents, £e$a, has been told by you. This mountain
is the holiest among all the holy mountains on the earth. This
greatness is destructive of sins. It yields the benefit of salvation.
105. Varaha accompanied by Dharagl went to mountain
Vr§a. After reaching it what did he say to Goddess Earth? О
highly intelligent one, recount it to us.

CHAPTER TWO

Propitiation o f Sri Varaha by Mantras

Sri Siita said:
1-3. О ye sages, listen to the ancient holy story. Formerly,
in the Vaivasvata Manvantara, in the most meritorious Kjta-
yuga, the Lord of Earth, the Lord of Devas dwelt on the
Narayapa mountain in the form of a Boar.
Accompanied by her friends and attendants, Dharaol
(Goddess Earth) bowed down to the Lord whose eyes resembled,
red lotus and were longish. She then asked thus:
 14 Skanda Ригйра

Dharanl asked:
4-6. О Lord of Devas, by which Mantra are you to be pro­
pitiated, whereby you will become delighted? Tell me that
(Mantra), О Lord, which is a perpetual favourite of yours.
It should be the cause of all prosperity unto those who repeat
it. It should bestow sons and grandsons. It should always grant
imperial power and position. It should yield all desired things
to those who wish for them. It should grant the attainment of
your own region at the end. О Lord Varaha, the bestower of
honour, with love towards me, tell (the Mantra) that is of this
type (potency).

Sri Silta said:

7. On being asked by Earth thus the Lord said with pleasure
and smile spreading over his face:

Sri Varaha said:

8-9. Listen, О gentle lady, to the exceedingly great secret
(Mantra) that causes prosperity immediately, that yields lands,
sons etc. It should be kept as a great secret and should never be
revealed. Further, it should be communicated to a devotee of
well-controlled mind, who is willing to render service.

The Mantua: “О й N amah Srivakahaya

D haranyuddharajsiaya ca Svaha”1

10. “Om obeisance to Sri Varaha who lifted up Earth.

Svaha.” This Mantra should always be repeated by one who
wishes to be liberated. He should be a Fire-worshipper with his
wife alive.
11-13. О Goddess Earth, this Mantra is the bestower of all
Siddhis. Sajhkar$apa is mentioned as its sage. I myself am the
Deity. The metre mentioned is Ponk/i ('one with ten syllables in
a foot’). Sri is the Blja ('seed’) cited. One who takes instruction of
1. This is a PaurSgika M antra but it has been given the semblance of a
Vedic M antra by stating its seer-sage, deity etc. in w 10-13, the total num­
ber of repetitions o f this mantra and Н о т а (w 12b-13a) and the Dhyana
■(description of the deity to be meditated on) in w 14-16 and its benefit
(phalairuti) in w 20-24.
II.i.2.14-22 15

this Mantra from a good preceptor should repeat it four hundred

thousand times. He shall perform Нота with rice cooked in milk
along with honey and ghee.
Now I shall describe (the personality of Varaha for) medita­
tion that causes mental purity.
14-16. О Earth having the oceans for your robes, thedevotee
shall meditate upon me accompanied by you seated on my left
thigh. I shall be meditated as having the lustre of a pure crystal
mountain with eyes resembling the petals of red lotus, the face
of a Boar, gentle appearance, four arms and the crown. There is
the mark Srivatsa on the chest. In the lotus-like hands a conch
and a discus are held (with one making) the mystic gesture of
granting immunity from fear. I wear reddish yellow robes. I am
bedecked in red ornaments. I am stationed on a lotus over the
body of Se$a lying on the middle of the back of the divine Tor­
toise.
17. After meditating thus the devotee shall always repeat
the Mantra one hundred and eight times. He shall attain all
desired objects. He will certainly attain salvation in the end.
18. О Dharani free from impurities, what I was asked by
you has been told by me. Henceforth, О lady of pure face, relate
to me what is intended by you (in your mind).

T h b A c h ie v e m e n t o f t h e ir O b je c t iv e s b y D h a r m a
a n d o th er s T h r o u g h t h e V a r a h a M a n t r a

Sri SUta said:

19-21. On hearing this Earth asked him once again: “By
whom, О Lord, has this (i.e. recitation) been formerly performed
and what benefit has been acquired by him?”
On being asked thus again Lord £ri Varaha spoke thus: “O
Goddess, formerly in Kjtayuga the great Manu named Dharma
obtained this Mantra from Brahma and repeated it over this
(very) mountain. He saw me, obtained the boon and attained
my region.
22. On account of the curse of Durvasas India was formerly
dislodged from heaven. He worshipped me here, О Goddess,
with this (Mantra) and regained his heaven.
 16 Skanda Parana

23-24. Other sages too, О Earth, repeated this Mantra and

attained the highest state (i.e. salvation). Ananta, the Lord of
serpents, obtained this Mantra from Kasyapa. He performed the
Japa in Svetadvipa continent and he became a support to
Earth. Hence, this Mantra should always be repeated by human
beings seeking lands.”
Sri Sura said:
25. On hearing this Goddess Earth became highly pleased.
She asked the supporter of Earth (i.e. Sri Varaha) once again:

Dharani said:
26. When does Srinivasa, the Lord of the universe, the
pure Lord of Devas, come to the great mountain named Venkata
accompanied by Sri and Bhumi.
27. How does Janardana become one who will be able to
live in another Kalpa? О Lord Varaha, relate this to me. My
eagerness is great.

CHAPTER THREE

Manifestation o f the Lord to the Eyes o f

Everyone at the Request o f Agastya1
Sri Varaha said:
1. Well, I shall relate to you an ancient incident, О lady of
excellent face. Listen to the meritorious episode, О great
Goddess, along with the sequel and the future.
2-3. Formerly, О Goddess, in the Vaivasvata Manvantara
in the first Kfta Yuga, О sinless lady, Srinivasa accompanied

1. This and the following chapters follow closely the story in VrP,
Part II, Chapters 3 if. The names Viyad or Ak&&a and Dharapi remind us of
Vedic Dyavaprthivi and the finding of a baby daughter from the bowels of
the earth is similar to the ‘birth’ (finding) of Sit& by Janaka while ploughing
the sacrificial place.
II.i.3.4-20 17

by Sri and Bhiimi saw the great penance of Vayu and came to
the bank of Svamipu§karirii.
Srikanta (‘the beloved of Sri’) Hari, desirous of doing what
is pleasing to Vayu, shall stay in this southern meritorious shore
in the splendid palace (‘Vimana’) named Ananda.
4. Ever since then Hf$ike£a constantly propitiated by Lord
Karttikeya shall abide in this palace till the end of the Kalpa
but (be) invisible.

Dharanl said:
5-6. How will the invisible Lord Srinivasa, the Lord of
Devas occupying your right side, be visible to human beings?
Tell, О Lord of Suras, how he is (to be) propitiated by people?

Sri Varaha replied:

7-10. Agastya reached this place and visited the eternal
Deva (Lord). He propitiated him for twelve years, delighting
him again and again. He prayed for the presence of the Lord,
“May Your Lordship be visible.” Hf$Ike£a who was accom­
panied by Sri and Bhiimi (said as follows), О Dhara:

The Lord said:

О celestial sage, for your sake I shall be visible to all the
embodied beings, but this Vimana will never be visible. Till the
end of the Kalpa, О great sage, I shall be undoubtedly visible
in this place.
On hearing those words the sage became delighted and
returned to his hermitage.
11-12. Thereafter, the Four-armed Lord became visible to
human beings and others. Later on he will sit in the Vimana
worthy of being meditated upon by sages (?), being propitiated
by Skanda and always served by Wind-god. Thus a great
deal of time elapsed along with several sets of four Yugas.

T h e B ir t h of a S o n N a m ed A k ASa r a ja to M itr a v a r m A

13-20. The twenty-eighth cycle of four Yugas started, О

Vasundhara. At the end of Dvapara the Bharata war took place
 18 Skanda Purana

and then Kali Yuga set in. Vikramarka and other kings, Sakas
and Sudras and others will pass away without kndwing or rea­
lizing me, О lady of excellent face- Then the mighty warrior
Mitravarman born of the Lunar race will become the king of
Tup^ira Map^ala (country round Kanci) and reside in the city
ofNarayapapura.1 He will be supreme with great rise in good
fortune. When that king rules over the earth righteously, the
earth became (i.e. will become) productive of plenty of fruits
without being cultivated. It was (i.e. will be) adorned with plenty
of plants and vegetation. There was no natural calamity such as
drought, too much of rain and the like. All the people were
virtuous.
A charming daughter of the Papaya king was his wife. A son
named Viyat (i.e. Акаба, Sky) was bom to him. He was an
ornament unto the whole race. His wife named Dharapi was born
of the family of Sakas. Entrusting the kingdom to his care, the
excellent king Mitravarma went to a meritorious penance-grove
near Venkatadri.

P adm avat I C omes o u t o f th b Bow els o f the E arth

21-23. The great king named Akasa became an emperor. He

observed the vow of having only one wife. The king was mentally
attached to Dharapi (his wife). He cleared the ground on the
banks of the river Arapi for the sake of a Yajfia (‘sacrifice’). When
the surface of the ground was being ploughed by means of a
golden plough, a girl was seen coming out of the ploughed land
as he was scattering a handful of seeds. The girl was lying on a
bed of lotuses. She was beautiful with all characteristic features.
24-25. She shone like a doll made of gold. On seeing her
the king was struck with wonder. His eyes beamed like a full
blown (lotus). Taking the child with him, he rejoiced in
the company of his ministers saying repeatedly, “This is my
daughter.”

1. As the capital of the country Tupdira or Top<Ja Map<Jala, it should

have been identical with K&fici. But N&r&yapapura is on the bank of Arapi—
a river in Toptfa M a n ila (infra 5.46). And the path to it from VeAkafAdri
(infra 5.38-46) confirms its being different from VeAkatAdri.
Ш .3.26-35 19

An ethereal voice then spoke to him :

26*28. “It is true. This is your own daughter. Bring up this
excellent-eyed girl.” Then delighted in his mind the king entered
his city calling the queen Dharapi. He spoke thus: “ Look at this
girl granted by the Lord to me. She has come out of the earth.
Since we are childless, this girl shall certainly be our daughter.”
After saying this, king Viyat (Akasa) handed over the child to the
queen.

B ir t h of aS o n N a m ed V a su d a n a t o K in g A ka£a
a n d His W if b C a l l e d D haraisi!

29-31. As soon as the child entered the abode, queen Dha-

rani conceived. King Viyat was extremely pleased on seeing the
lady with beaming glossy eyes. He said: “O lady with splendid
eyebrows, the creeper in the form of the continuity of my race
has borne fruit.”
Then at the proper time queen Dharaiji with lotus-like eyes
gave birth to a son in a splendid Muhdrta when five Planets were
in their ascendant position and the Sun was in the Zodiac Aries.
32. On the day of his birth divine drums were beaten. A
shower of flowers fell on the abode (i.e. palace of the king). A
gentle breeze pleasing to the touch blew.
33. To the persons who came to inform and congratulate
him on the birth of the son the king gave as gift everything he
had except the royal Umbrella and the Chowrics.1
34. He made a gift of a crore of tawny-coloured cows. More
than a hundred bulls were gifted. On the auspicious twelfth day
he performed all the post-natal holy rites. The boy was named
Vasudana.

£rt Vardha said:

35. О gentle lady, the charming son of Akasa named Vasu­
dana grew up everyday like the crescent moon in the bright half
of a month.

1. These are royal insignia which a ruling monarch is prohibited to

gift.
 20 Skanda Ригйпа

36. The sacred-thread investiture was duly performed. He

was educated and trained by preceptors who had mastered the
Vedic lore. He learned from his father the wielding of weapons
and missiles along with their Mantras.
37. He learned the science of archery consisting of four
divisions along with their ancillary subjects and subsidiary acti­
vities. Thanks to that powerful son, the father became extremely
invincible to enemies.
38. He was as free from mud and stain as the sky in
Summer along with the Sun. He was unbearable to look at like
the sky at midday during the month of Vai&Lkha.

CHAPTER FOUR

Narada Approaches Padmavati

Dharanl said:
1. The name of that son of Viyat was mentioned by the
Lord (i.e. you). What name did he give to that daughter (who
was) not born of a womb?

Sri Siita said:

2. On being asked thus, Sri Varaha, the Lord of the universe,
said again:

Sri Varaha said:

3-6. The intelligent king Akasa, on seeing that girl lying on
a lotus, called that daughter of the earth by the name Padminl.
She attained the prime of youth. She was once sporting about
in a garden reverberating with the sounds of parrots and cuckoos.
Narada, the excellent sage, came there by chance. On seeing her
who appeared like the goddess of the forest Narada was surpris­
ed and he spoke thus:
 II.i.4.7-16 21

Narada said:
7-8. Who are you, О timid girl? Whose daughter (are you)?
Show me your hand.

On being asked thus that girl of fascinating limbs introduced

herself to the sage: “O Brahmana, I am the daughter of King
Viyat. Tell what (good) marks I have (on my palm etc.).” On
being requested thus Narada, the excellent sage, said:

T h e P h y s ic a l M a r k s of P adm a va t I as R ea d by NA r a d a

Narada said:
9. Listen, О lady of charming face; I shall tell your distinc-
tive features. Your feet are good; О lady of excellent eyebrows.
They are like red lotuses with (soft) petals.
10. The toes of the feet are red and straight and even, having
red and elevated (vault-like) nails. The ankles are uniform and
concealed; the splendid shanks are devoid of hair.
11. The knees are equal and exceedingly smooth and shin­
ing. The thighs are equal and gradually thick; the buttocks are
large and stout and the loins are thought-provoking.
12. The navel is circular and deep; both the sides are thick;
the middle is fascinating due to the thtee folds of the skin
shining with curly hair.
13. The breasts are plump, thick-set and protruding with the
nipples sunk within. Your hands have the lustre of red lotus with
the lotus-line (on the palm). They are tender with straight and
even fingers with excellent red joints when placed together; there
is no space left in between the fingers.
14. The nails of the hands are like the beaks of a parrot.
Your hands shine thereby. Your arms are long and delicate like
the stalk of a flower, О gentle lady.
15. Your back appears like the altar; the middle is tender,
delicate and straight. The neck is red and long, О splendid lady,
and the shoulders stoop downwards.
16. The face is always pleasant and has the lustre of the
moon devoid of its black spot; the cheeksare like a golden mirror,
shining brilliantly with ear-rings.
22 Skanda Purana

17-19. О lady of splendid face, your nose has the shape of a

flower of gingelly plant. Your forehead is exceedingly charming,
resembling the spotless moon on the eighth day (of a fortnight).
It is rendered more splendid by the dark forelocks. Your head
has the shape of a regular circle. It has smooth long glossy tresses.
Your face shines with your lips like the Bimba fruit (Momordica
Monadelpha). The teeth sparkle when you smile. This is my
definite conclusion that your face will be befitting Vi$pu.
20. Your navel has a turn to the right like an eddy in Ganga.
You look likeLak§mi born of the Milk Ocean.

iSrl Varaha said:

21. After saying thus and after being worshipped by them
Narada vanished. On hearing this her friends and attendants
spoke to their friend Padmini:
22-24. “ It is the advent of spring season. Let us go to
the park for gathering flowers. Karrukaras (Pterospermum aceri-
folium), Cutas (Mango Trees), Campakas, Paribhadrakas (Ery-
thrina fulgens), Palaias (Butea frondosa), Pafalas (Trumpet
flowers), Kundas (Jasmine), and RaktaSokas (Red АЗока) have
blossomed. Padmints (Lotus flowers), Sindhuvaras (Vitex negun-
do), Malatts (Jasmine), YUthika creepers (Jasminum auriculatum),
Kahlaras (white esculent water-lily), Karavtras (Oleanders) are
vying with one another in blossoming. Let us gather flowers in
this park that is very pleasant and charming.”

D eparture of P a d m a v a ti t o t h e F l o w e r -P a r k
a l o n g w it h H er F r ib n d s a n d A t t e n d a n t s

25. After saying this, they went to the park accompanied by

the daughter of Akasa. They wandered here and there gathering
flowers.
26-27. They saw a certain lordly elephant. He shone brilliant­
ly with his two white and sparkling tusks. He was resplendent
with two streams of ichor flowing from his broad cheeks. He was
lofty with dust particles (scattered all over the body). He was
accompanied by herds of cow-elephants. With"a hissing of the
 II.i.4.28-39 23-

tip of his tongue he sprayed his own face with waters coming
out of his trunk.
28. On seeing him they became frightened and resorted to
a tree (for refuge). In the meantime they immediately espied an
excellent horse.

S r I n iv a sa ' s A r r iv a l a t th b F l o w e r -P a r k
in t h e C ourse o f H u n t in g

29. The horse was as white as the spotless moon. It was

well-adorned with gold trappings and outfit. It was as lofty (and
bright) as the autumnal cloud with glittering streaks of lightning.
30. On the horse they saw a dark-complexioned man hav­
ing the splendour and features of Madana (i.e. god of love). His
eyes had the shape of lotus-petals and they extended as far as his
ears.
31. A brilliant blue crest tied with a silk cloth of very fine
texture (adorned his head). He was adorned with ear-rings spark­
ling with rubies and jewels.
32. He held a divine Sarnga bow covered with gold and
studded with gems. With his other hand he held a golden arrow.
33. His waist shone with the hips covered with a yellow silk
cloth. He was resplendent with bejewelled bangles, armlets and
waist-band.
34. A curl of hair with a right twist shone on his broad
chest. He was charming with a golden sacred thread shining over
his shoulder.
35. He had been speedily chasing a wolf. On seeing him the
maidens were struck with wonder. They stood there itself.
36. On seeing him seated on a horse the lordly elephant
bowed down his head, lifted his trunk, turned back and went to
the forest trumpeting.
37. When the elephant had gone back, the horse-rider came
there looking for the wolf to the presence of those girls plucking
the flowers.

D ia l o g u e betw ebn t h e L ord a n d th e M aidbns

38-39. Approaching them, the rider on the horseback said:

 24 Skanda Purapa

“ Did an animal called wolf come this way? Wasjt seen by you
all? Tell me, О girls”

&rl Varaha said:

40-42. The girls replied to him: “Nothing was seen by us.
Why have you come to our park wielding an excellent bow. О
leader of hunters, none of the animals living here should be
killed. Go away quickly from this park which is in the protective
jurisdiction of KingAkasa.”
On hearing the words of those maidens he got down from
the horse.
43. “Who are you all? Who is this lotus-like maiden? She
has excellent magnificence. All her limbs are fascinating. Her
breasts are plump and protruding. Tell me. After hearing the
same I shall go back to my abode in the mountain.”
44. On hearing these words of his the friend and attendant
o f Padmavati urged by the daughter of Dharaifi said to the hun­
ter, a resident of the mountain:
45. “This is the daughter of KingAkasa. She was born out
o f the bowels of the earth. О hero, she is our leader and her name
is Padmini.
46. Tell us, О youth of handsome features, what is your
name? Whose son are you? What is your caste? Where is your
residence? Why have you come here?”
On being asked thus he replied to them with a smile on his
lotus-like face:
47. “Those conversant with ancient traditions say that our
family is that of the Sun. Our names are innumerable. They
sanctify learned men.
48. By colour and name the ascetics say that I am Кгзда.
My discus instills fear in the minds of the enemies of Suras and
those who hate Brahmauas.
49. On hearing the sound of my conch enemies become
confounded. Even among the immortal beings there is no bow
equal to mine.
50-52. They call me the lord of heroes, residing in Vefikatadri.
It was from the ridge of that mountain that I surrounded (i.e. ac­
companied) by my Ni$ada followers have come for hunting, rid­
 II.i.4.53—II.i.5.5 25

ing on a horse, to your park. A certain animal moving rapidly

like the wind has been pursued by me. It went away somewhere.
Unable to see it I have now seen this maiden of exalted magni­
ficence. I have come here with love. Can this maiden be obtained
by me?”
53-54. On hearing these words of Kr$#a they became infuria­
ted and said: “If King Akasa sees you, he will bind you with
fetters and take you away. Before this happens go quickly to
your own abode.”
Threatened by them thus, he mounted the swift horse. Ac­
companied by all his followers, he went back to the mountain
quickly.

CHAPTER FIVE

Srinivasa Enchanted on Seeing PadmSvatt

iSrl Varaha said:

1-3. On reaching the divine abode he got down from the
excellent horse. Saying “You all may take rest” he dismissed all
the Devas (who had assumed) the forms of hunters along with
their attendants. He then entered the hall set with jewels. Climb­
ing the flight of bejewelled stairs, he entered the five chambers
one by one and after going beyond all the five chambers he
reached the abode of pearls. Hari who had become exhausted
and worried lay down on a swinging couch exquisitely inlaid with
the nine different precious stones,.
4-5. He went on recollecting that maiden of longish eyes
with slender waist having the lustre of the interior of a lotus, with
plump breasts and lotus-like face resplendent with smiles. He
considered her the daughter of the Milk Ocean herself, the splen­
did lotus-born deity Lak$mi. With his mind dwelling on her Lord
Srinivasa fell into a swoon.
 26 Skanda PurSna

B a k u l a m a u k a ’s A d d ress to S w o o n in g S rin iv a sa

6-9. Then at midday the female attendant Bakulamalika

prepared divinely excellent meal having good flavour. It was ex­
quisitely splendid and befitting gods. There were excellent side
dishes,1 pure rice, rice cooked in milk, rice mixed with jaggery,
pudding made of green gram and rice etc. There were five diffe­
rent Apdpas (deep-fried pies), PUrikas (deep-fried pancakes) and
Vafakas (pulse-cakes fried in oil). Then she hastened to meet the
Lord. She was accompanied by (three other attendants named).
Padmavatl, Padmapatra and Citrarekha-
She asked all those excellent maidens to wait at the entrance
to the Lord’s (abode). Bakulamalika alone went near him.
10-11. After going near the Lord she saluted him with great
devotion. On seeing the Lord lying helpless on the couch inlaid
with gems, she massaged his feet. Finding him lying with his eyes,
closed deeply engrossed in thought about something, she smiled
and spoke to him thus:
12. “Get up, О Lord of the Chiefs of Devas. Why do
you lie down, О Purujottama? Excellent food has been got ready,
О Lord. Come to take your food, О Madhava.
13. Why do you lie down like one agonized and distressed?
You are the destroyer of the agony and distress of all the worlds.
What has been seen by you in the forest, О Lord, as you were
ahunting?
14-15. Your plight, О Lord of large eyes, seems to be like
that of a love-lorn man. Who was seen, a Deva maiden, a human
one or a daughter of a serpent (АЫ)? О Lord of inconceivable
soul, tell me about that girl who has captivated your mind.”
Sri Varaha said:
16. On hearing these words of hers, the Lord heaved a deep
sigh. As he sighed thus, Bakulamalika spoke to him affection­
ately:
17. “Who is that maiden so attractive even unto you, O-
Puru$ottama?” Hf$ikesa spoke to her: “I shall tell all the facts.
Listen.”
1. The dishes are all vegetarian and the varieties o f rice-preparations,
etc. are stili popular in the country round Vehkatftdri.
 Ш . 5.18-32 27

T h e R ea son for M a r r ia g e w it h P a d m a v a t I
AS TOLD BY S r in iv a sa

The Lord said:

18. Formerly, in the auspicious Treta Yuga, I killed Ravapa.
At that time the girl Vedavati rendered assistance to Sri (Sita).
19-20. Lak$mi appeared from the land of .Tanaka inthe form
of Sita. In the PaScavati forest, when I went away to kill Marica,
my younger brother too followed me on being urged by Sita. In
the meantime the king of Rak$asas came there to abduct Sita.
21-23. Fire-god present in the (place of) Agnihotra sacri­
fice knew (i.e. anticipated) the attempt of Ravana. He took
the real Sita to Patala and entrusted her to (his wife) Svaha.
There was a splendid lady named Vedavati. Formerly, she was
touched by the same Rak$asa (but not molested). Yet she cast off
her body in fire. In order to kill Ravana she was created once
again with a form similar to that of Sita. It was she who was
abducted by Ravana and kept in custody in Lanka.
24-26. Afterwards when Ravana was killed» she entered
fire once again. Agni handed over Lak$mi, my Janaki, who had
been kept in her protective custody by Svaha and told me about
the attendant accompanying Sita: “O Lord, this is Vedavati
who did what was pleasing to Sita. For the sake of Sita she re­
mained in the abode of the Rak$asa as one imprisoned by him.
Hence, delight her with a good boon along with Sri.”
27-28. On hearing these words of Fire-god, the splendid
(genuine) Sita told me: “O Lord, this Vedavati has always done
everything pleasing to me. Hence she is a great devotee of the
Lord. Hence, О Lord, choose her (as wife).” I replied:
29-30. “ О goddess, I shall do so in the twenty-eighth Kali-
yuga. Till then let her stay in the world of Brahma and be adored
by Devas. Afterwards she will become the daughter of Earth
and (the adopted) daughter of (king) Viyat.”
Thus that beautiful lady had been formerly granted boons
by me and by Lak$mi.
31-32. She is bom of Earth in the city of Narayapapura.
The chaste lady is on a par with Lak$mi. She has eyes like lotus.
She has been granted boons by Padma (Lakjmi). Today that
 28 Skanda Puraria

charming lady was seen by me as I was hunting i t that place.

She was plucking flowers along with her friends and attendants
who befitted her.
33-34. It is impossible to describe her beauty by me even in
a hundred years. As in the case of Lak$ml, if my contact with
her today becomes feasible, my life will be steady. Take this to
be the truth.

D bpa rtu rb of B a k u la m a l ik a to th e C it y
o f K in g V iy a t

35. О Bakulamalika, you go there. After seeing that girl, О

Bakulamalika, know whether the blemishless, long-eyed girl of
lotus(-like) eyes is suitable to me on account of her beauty and
gracefulness.

36-37. After saying this, he swooned once again. Bakula

said to him: “O Lord of Devas. I shall go hence to the place
where that charming lady of yours lives at present. Tell me the
way, О Lord of Rama, whereby I shall have to go to her.”
On being told thus the Lord of Rama said to Bakulamalika:
38-46. “ O highly fortunate lady, go along this way where
there is the cave of Sri Nfsimha. Get down from this beautiful
mountain along that way.
After reaching the hermitage of Agastya visit the Linga nam-
edAgastyesa worshipped by him on the banks of Suvaruamukhari.
Enjoying the sight of Suvarpamukhari with (its wonderful)
ripples and waves, go along its bank till you reach the forest of
the Brahmapa Sage Suka.
There is a holy lotus-pond there named Padmasaras. It is Aill
of lotuses. Take your bath there and bow down to the excellent
sage Chaya Suka who performs penance on its banks. Bow down
to Kr$na accompanied by Balarama always propitiated by Sage
£uka, О excellent lady.
Kf$pa has pure yellow robes and he is dark in complexion
like the gem sapphire. Balabhadra is white in complexion and is
depicted as one about to go on a pilgrimage, repeating Mantras
with uplifted hands holding a pearl necklace and wearing
sandals. Bow down to Balabhadra.
Iti.5.47-55 29

From this lake, О lady of excellent face, you may take a

golden lotus. After crossing Suvarpamukhari and passing through
forests and gardens, you will reach the banks of Arapt. You may
take rest in the middle of the forest. You will certainly be struck
with wonder on seeing Narayapapuri.
47-55. In the parks and gardens you will see many trees1 in
full bloom laden with fruits such as Panasas (Jack trees),
Amras (Mangoes), Sirisas (Acacia Sirissa), Kundas (a variety of
Jasmine), Tindukas (Diospyros embryopteris), Patalas (Trumpet
flower), Punnagas (Calophyllum Inophyllum), Nagaravanas
(groves of Euphorbia Antiquorum), Rasalas (Bread fruit trees),
Ankolas (Alangium Hexapetalum), Caihpakas, Bakulas (Mimu-
sops Elengi), Amalakas (Emblic Myrobalan), Salas (a variety of
resin producing tree), Talas (Palms), Hintalas, Padmakas
(Cerasus Puddum), JariibQ (Rose apple), Nimba (Margosa),
Kadamba (Nauclea Cadamba), Ela (Cardamum), Pippall
(Long pepper), Madhukas (Bassia Latifolia), Arjunas (Termi-
nalia Arjuna), Priyangus (Aglaia Odorata), Hingu (Asafoetida),
Kharjura (Date palms), Mayura (Ligusticum Ajwaen), Asoka,
Lodhrakas (Symplocos Racemosa), Asvattha (Holy flg tree),
Udumbara (Ficus Glomerata), Plak$a (Ficus Infectoria), Badari
(Jujube tree), Bhiirja (a kind of birch Betula Bhojpatra), Kicaka
(Bamboos), Ciflca (Tamarind), Kiihsuka (Butea frondosa), Man-
dara (Erythrina Indica), Salmali (Silk cotton), Bijapuraka (Cit­
rus Medica), Pflga (Betelnut tree), Naranga (Orange), Likuca
(Artocarpus Lacucha) and Narikela (Coconut-palms)-—all these
in clusters and groves.
There are the flowering plants such asMallika, Malati, Runda,
and YQthika (all these varieties of Jasmine) as well as Ketaki
(Pandamus odoratissimus). The parks abound in Karavira
(oleander) and lotuses. They shine with royal plantain trees.
The parks and gardens are thronged with peacocks, parrots,
herons, vultures and Sarasa birds.
It echoes with the humming sounds of bees. Seeing all these
on the banks of the river, you will get great delight.
Thereafter, you go by the north-east path to the city on a par
with Indra’s city. It is encircled by the river named Araiji and is

1. The list of trees is repeated whenever a forest is to be described.

 30 Skanda Purapa

as if encircled by Ganga. After going to the city of King Aka£a,

do the needful.”

Sri Varaha said:

56. After ordering that attendant named Bakula thus and
bidding her farewell, the Over-lord of Suras accompanied by Sri
lay down on his white splendid bed.
57-62. After bowing down to the Lord of the Chiefs of Devas,
the attendant Bakulamalika mounted on a red horse like the berry
of Abrus Precatorius in shape and size. She went through the
path indicated before seeing various kinds of animals such as
elephants in rut as huge as mountains and adorned with white
tusks. They were accompanied by herds of cow-elephants. They
were eager to seize even clouds.
She saw lions resembling white clouds followed by herds of
lionesses, tigers, bears, rhinoceroses, eight-footed Sarabhas,
Gavaya oxen, deer, antelopes, jackals, the Priyaka species of deer,
rabbits etc. She saw Sarasa birds and peacocks and wild cats.
She saw wolves, parrots, boars and many birds of excellent
ability to produce nice sounds.
Seeing these different things and getting thrilled frequently,
she reached the western bank of Агац! that was full of trees.
63-64. After getting down from the red horse near the deity
Agastyesa, she visited Agastyesvara, the Lihga that was worship­
ped well by Agastya. After taking bath and having had a drink
(to quench the thirst) she took rest on the bank of the river.

W o r d s A d d r e sse d t o t h e A t t e n d a n t s a n d F r ie n d s
o f P a d m a v a t I P r esen t in t h e D iv in e G a r d e n
b y B a k u l a m a l ik a

65-66. Some maidens came there to the presence of the deity

from the royal abode. Seeing those attendants and friends of
Padmalaya, Bakulamalika approached them and asked them in
course of a general talk:

Bakulamalika said:
67. О young maidens, who are you? Tell me. You have
-wonderful ornaments and garlands. Wherefrom have you come
II.i.5.68—II.i.6.8 31

here? О ladies with faces devoid of impurities, what is your busi­

ness here?
68. On hearing her words they said smilingly: “ Listen
attentively, О gentle lady. We shall recount it now.”

CHAPTER SIX
Marks o f Vifpu’s Devotee
D e t a il e d I n f o r m a t io n a b o u t P a d m Avat I R e po r t e d to
B a k u l a m Al ik A by t h e A t t e n d a n t s a n d F r ie n d s

The young maidens said:

1. We are females from the inner apartment of King
Akasa. We are the friends and attendants of Padmalaya, the
daughter of that king.
2. Some time back we went inside the forest (park) with the
princess at the head. We were eagerly gathering flowers for the
princess.
3-6. While we were seated at the root of a tree we saw a man
dark in complexion like a sapphire. His chest was (as if) a temple
of the goddess of glory and fortune. A gentle smile spread on
his face. He had a pair of beautiful, plump, muscular and long
arms. He wore a well-washed yellow cloth. He had golden arrows
and a golden bow. He wore a gold crown. He was adorned with
necklaces, armlets and other ornaments. Our friend Padmalaya,
a lady with lotus-like eyes and a body resembling molten gold,
saw him and blurted out, “Look, look (there)”. Even as we were
watching him, he vanished immediately.
7-8. Our friend swooned. She was then brought to the royal
palace (while still in swoon).
Q u e s t io n s p u t to the A st r o l o g e r by K in g V iy a t
R e g a r d in g P a d m Av a ti
On seeing his daughter unwell the king consulted an astro­
loger:
 32 Skanda Purana

“О prominent Brahmaija, О sage, describe the effects of

transits of various Planets on my daughter.”
9-12. The Brahmaria (who was) equal to Brhaspati (the pre­
ceptor of gods) (in intelligence), thought within himself (the posi­
tions of) the Planets and said: “All the Planets are favourable to
your daughter, О excellent king. But the stable (?total) effect of
the Planets is slightly confusing, О King.”
Again the intelligent (Brahma^a) pondered over the time of
the question. He calculated the Chaya (length of the shadow of
a gnomon) and the Linga (Planetary position) and thought over
the effects thereof and said: “The Moon who is the overlord of
the Lagna is in the Lagna. Bjhaspati (Jupiter) is in the Kendra
(Centre). The diurnal bird is asleep. The Pramapakfin (the bird
of astrological inquiry) is in the kingdom(?). О King, listen to its
effect. There will certainly be normal health (in her case).
13. An excellent man has come towards the girl. Your
daughter has swooned at his sight. She will be united with him.
14. A certain maiden deputed by himself will come. The
words she will be uttering shall be conducive to your welfare and
prosperity.
15-17. Carry out (her suggestion), О great King. It is the
truth and nothing but the truth that I am saying. Further, I shall
suggest another thing that will fulfil all her desires and is des­
tructive of all ailments. Carry it out. It is conducive to the happi­
ness of your daughter. Ask Brahmarias to perform the holy
bathing rite of Agastyalinga.” After saying this to the king the
astrologer returned to his house.

B ra h m a ^ as arb D e p u t e d fo r t h e W o r s h ip of
A g a st y a l in g a i n A c c o r d a n c e w it h t h e
S u g g e s t io n o f t h e A str o lo g e r

18-22. King Akasa invited Brahmagas well-versed in the

Vedas, welcomed and honoured them and requested them thus:
“O Brahmapas, go to the temple and perform the holy rite of
grand ablution of Sambhu with recitation of Mantras.”
After allowing them (to go), О splendid lady, he called us
and said: “O girls, gather together all the essentials for the great
ablution.” On being commanded thus by the king himself we went
 Il.i.6.23-31 33

to the temple. Now tell us, О fair lady, about your sudden visit.
Whence do you hail? Where do you wish to go? On whoso
errand? You seem to have come here from the world of Devas
riding on this divine horse."
Sri Varaha said:
23. On being asked thus by them the delighted Bakula-
malika spoke these sweet words enhancing the delight of those
girls:
Bakulamalikd replied:
24-25. I have come from Sri Venkatadri. My name is
Bakulamalika. I have come riding on this horse with a desire to
see (Queen) Dharanl. Will it be possible to see the gentle lady
there in the palace?
On hearing these words of hers those maidens of the king
said:
26-31. «О splendid lady, you will see Dharapi along with
us." On being told thus by them she accompanied them to the
palace of the king.
T hb Reply of P u l in d in i t o t h e I n q u ir ie s m adb
b y DHARAtyl

While the ladies were on their way, Dharapi saw a Pulindini1

(i.e. a woman of the Pulinda tribe) coming along the street. She
was adorned with the berries of Abrus Precatorius (Gufija) and
shells. An infant of sucking age was kept tied to her back by means
of the end of her cloth. She was heard proclaiming in the street
thus: “Listen all of you; I speak the truth. I will tell past, present
and future."
With pure smile (on her face) Dharapl called her. She ordered
for a golden winnowing basket and placed pearls in it. She made
them into three heaps of three Prastha measures and placed the

1. The whole episode of consultation with a woman o f Pulinda

(Forester) tribe is textually similar to a great extent to the one in VrP II
(Uttara) 6.28 ff. The method of selecting a particular heap as the basis o f
the prediction is the same. Such belief in tribal women is still common to
uneducated women even in Maharashtra.
34 Skanda Ритйпа

whole thing in front of her. Thereafter Queen Dharagi asked her,

“O Pulinda woman, tell me the truth, future or past.” After
saying this she stood by.
32-33. She told her about what she had been thinking in her
mind. “O graceful lady, speak straight away if it was the middle
heap that was thought of by you.” Dharapi, the beloved queen
of the king, said, “Om (Yes).”

Dharani said:
The heap has been said. Predict the effect. I shall give you a
heap of money.

Pulinda said:
34-36. I shall speak the truth. О lady of excellent eyebrows,
give some food to my child.1

On being requested thus Dharani took some food in a golden

vessel and handed it over to the Pulindinl and said, “Tell me the
truth.” The young woman received the food along with milk and
fed the child with it.
Then the lady with excellent eyebrows spoke thetruth: “Itwas
due to the arrival of a man that the body of your daughter has
withered away and become emaciated, О timid lady. Since she is
not able to see his face once again, her body has become scorch­
ed. She is afflicted by the arrows of Cupid.
37-42. It was the Primordial Lord of Devas himself who
came from Vaiku^tha. Hari, the bestower of whatever is desired
by devotees, sports about on the peak of Sri Venkatadri on
the banks of Svamipu$karigi. He assumes the forms and features
of the god of Love. He is the Supreme Bliss. He wields Maya.
He is the Lord of Rama. He sports about along with Sri.
(One day) riding on his horse and roaming about in the
forest, О Queen, he came to the park and saw your daughter.
On seeing her as (beautiful as) Rama he came under the control
of the god of Love. The Lord will be sending his attendant Lalita

1. Unfortunately the tragic condition, want of food etc., of these tribals,

has not changed since the days of the SkP.
II.i.6.43-54 35

to your presence. On being united with him like Rama she will
enjoy herself for a long time. These words of mine are true.
See this today itself, О Princess 1Give some (more) food to my
son.” After saying this, the Pulindini kept quiet.
43-46. Once again she gave her ample food and dismissed
her. When the Pulinda woman had gone away, the uncensured
(i.e. praiseworthy) lady got up from the courtyard and entered the
splendid inner apartment. It was there that her daughter Padma-
laya was seated surrounded by her own attendants and friends.
She went near her daughter who was sick with love (and said),
“ What shall I do for you, daughter? О splendid girl, what is the
object that is most pleasing to you?” On being asked thus by her
mother, the wise and virtuous girl spoke slowly:
47-49. “O Mother, my mind is attracted towards that object
alone which is comely and pleasing to the eyes and to the minds
of good people in the world; which Brahma and others are desi­
rous of seeing; which is very great and omnipresent; which is the
most resplendent among all resplendent things; which is the deity
unto all the Devas; which can be attained here by good people
and devotees and never by non-devotees. It bestows all desired
things on devotees. О mother, let that be sought after.”

Sri Varaha said:

50. On hearing this Dharapi asked her daughter once again,
“ Describe the characteristic marks of the devotees by whom, О
girl of beautiful eyes, that can be attained.”

T h e C h a r a c t e r is t ic M a r k s o f -t h e L o r d a n d D evotees
o f t h e L o r d a s R el a t ed b y P a d m a v a t I

Padmalaya said:
51-54. Listen to the marks of the devotees attentively, О
Mother. It is a secret, О Dharapi. They have, permanent marks
of conch and discus on the pair of arms.1 Their special
characteristic is Ordhvaptqitjra (sectarian mark in a vertical V-like

1. It is a common practice of Vaisoavas (followers o f R&mflnuja as well as

o f Madhva) to stamp their bodies with Visou’s weapons. The Ordhvapuppra
 36 Skanda Purana

form) with a gap in the middle. Others have twelve such Pw?4ras
on the forehead, heart, neck, belly, two sides, two elbows, two
arms, back and back of the neck. When they apply the mark they
recite the twelve names beginning with ‘Kegava’ and* ending with
‘Vasudeva’ and say ‘Obeisance to you’. When they apply it on the
head, they say ‘Vasudeva’.
55. I shall tell their observances which are really fascinat­
ing. Listen, О Mother. They engage in reciting the Vedas
regularly. They perform all the Vedic rites.
56. They speak the truth, О gentle lady. They are never
jealous of or malicious to others. They do not insult others.
They never take away other people’s possessions.
57. Know those people to be Vaisnavas ('devotees of
Visnu’) who never remember, see or touch the beautiful wives
of others.
58. They are kind and merciful to all living beings. They are
always engaged in what is beneficial to all living beings. They
always sing about the Lord of Devas. Know these to be
devotees (of the Lord).
59. They are contented with whatever they have. They are
faithful to their own wives. They are devoid of attachment, fear
and anger. Know them to be the devotees and followers of Vi$riu.
60-64. One who is endowed with qualities like these must
have the (indelible impressions of) five weapons made by his
father or preceptor or any other honourable gentleman. The
learned devotee shall kindle fire in accordance with the injunc­
tions in his own GrhyasHtra. He should offer sixteen Ahutis
(oblations) reciting the Mantras of the discus etc., first with the
original Mantra, then with the PurugasUkta and one hundred and
eight times with the excellent Mantra of Jatavedas. After per­
form ing the Нота with Mahavyahrtis (i.e. the great utterances, viz.
Om Bhuh Bhuvah Svah) he should heat the discus etc. The learn­
ed devotee then shall bear the impressions when they have been
heated well by the preceptor and the heat can be borne.1 The

is characteristic of the followers of Rfimilnuja. From this mention it seems

that the author probably belonged to that sect.
1. The practice of branding one's body with the heated metal seals
with the marks of the discus, conch, mace etc. is still found among orthodox
 II.i.6.65-73 37

impressions shall be received like the Mantras. The conch should

be imprinted on one arm, the discus on the other, the £arnga
bow with the arrow on the head, the mace on the forehead and
the sword on the heart (chest). ,
65*68. These five impressions should be borne by the devo­
tees of Vi$nu desirous of salvation or the impressions of conch
and discus shall be borne on both the arms. They must be of
good shape and clear. Those who have impressions like these are
known as devotees and followers of Vi$nu. The Supreme Brahman
can be realized only by them endowed with good conduct. My
love is for him alone. My mind yearns to obtain him. О
Mother, except Vi$pu, I do not desire anyone else. I remember
the dark-complexioned Visnu. I speak about Hari, Acyuta. I sus­
tain my life thereby alone. Let the means of being united with
him be thought of.

Sri Varaha said:

69. After saying this to her mother the lotus-faced lady be­
came dejected and stopped speaking. On hearing her words, the
mother thought, ‘How should Vi?pu be propitiated?’

A r r iv a l o f t h e F r ie n d s a n d A tt en d a n t s ( o f P adm a )
N ea r D h a r a n ! A l o n g w it h B a k u la m Al ik a

70-73. In the meantime the girls accompanied by Bakula-

malika came to see Dharapi after worshipping Agastyeja.
She fed the visiting Brahmapas heartily with good food after
duly worshipping them. She gave them monetary gifts in full
along with garments and ornaments. She received their blessings
for the purpose of achieving the desired objectives.
After bidding farewell to all those Brahmapas she asked her
young maidens, those high-minded attendants who had come
back after worshipping Agastyesa.

followers of Madhva. Their procedure does not include the Sflrhga-bow

impression but they have the name-seal (nama-mudra) instead. The MS o f
Tapta-mudra-vidhana at R&ghavendra Svftml M ath at Miraj (in Maharash­
tra) prescribes Paur&pic verses describing the particular weapon (e.g. discus,
mace) for recitation before branding, as ‘mantra’.
38 Skanda PurStfa

CHAPTER SEVEN

Preparationsfor the Marriage o f Padmalaya (Padhtavatl)

I n f o r m a t io n a b o u t JSr Tn iv a s a as R e po r t e d
by B a k u l a m a l ik a t o Q u e e n D h a r a n i

Dharatfl said:
1. Tell me, who is that excellent maiden? Where did she
come into contact with you? Why has she come here? She appears
to me to be worthy of veneration.

The girls replied:

2-5. О Queen, this is a divine lady. She has come to see you.
She came into contact with us at the temple in the presence o f
Siva. On being questioned, she said that she hadcome to see Your
Highness. “Is it possible to see the queen conveniently at the
palace by me?” When we were asked by her thus we said, “Be
pleased to come with us. We are the servants of DharanI. We
are going to the palace.”
On being told thus, О Queen Dharaiji, she has approached
you. Let her be asked by Your Highness, “What for have you
come here?”

Sri Varaha said:

6-7. On hearing their words thus Queen DharanI asked her:

Dharani said:
О gentle lady, where have you come from 7 What can be done
by me for you? Tell me the truth. I shall try to help you to achieve
the purpose of your visit.

BakulamalikS said:
8-12. I have come from the mountain Venkatadri. My name
is Bakulamalika. O urbord Narayaga dwells on the mountain
$rivenkatacala.
II.i.7.13-25 3*
Once he mounted his horse as white as a swan and as quick
as the mind and went for hunting. In the splendid season of
spring he was roaming about in the forests of the king near the
mountain Venkatadri. He saw on his way deer, elephants, lions,
a variety of ox called Gavaya, the eight-footed animal Sarabha,
Ruru deer, parrots, partridges, swans and other types of birds in
the forest. The excellent god pursued a lofty leader of elephants,
shedding ichor profusely and accompanied by cow-elephants.

P er fo r m a n c e o f P en a n ce b y K in g S a n k h a a t
S v a m it Tr t h a a t t h e I n st a n c e o f S r in iv a sa

13-15. After going from forest to forest he came near King

Sankha who was engaged in penance on Bfhacchaila after instal­
ling Janardana accompanied by Sri and Bhumi and worshipping
him constantly with great devotion.
There is an excellent and sacred lake named Sankhanagabila.
When he came near the bank of that lake, he got down from his
horse. Assuming the attire of a king, he went near the excellent
King Sankha and asked him :
16-21. “What is it that you are doing, О excellent king, at
the foot of this mountain Se$a?”
Sankha replied :
I am the son of King Sveta. I belong to the land of Haihaya.
For the propitiation of Mahavi$pu I performed all types of
sacrifices here. I became dejected and frustrated because I could
not get the vision of Mahavisiju, О Prince. At that time a divine
voice destructive of all worries spoke clearly:
“O king, I will not become visible to you here. Listen to my
words. Go to Narayapadri and perform penance.”
So I left my land. Here, О king, I propitiate the inconceivable
Lord of Sri after installing (him). I propitiate him by means of
penance. Thanks to the blessings of Agastya, I worship him daily
in accordance with the injunctions.
On hearing these words of his the Lord said with a derisive
laughter:
22-25. “ Go to Nardyapadri. Why do you stay at the foot o f
this (mountain). Climb the mountain along this path and bow
 40 Skanda Ритйпа

-down to Vi$vaksena stationed on the western peak in the form of

a boy at the foot of a Nyagrodha tree (Indian fig tree). Go to
Svamipu$kariQi and take bath there. О prince, ydu will see a
Valmika (anthill) and an Aivattha (holy fig tree) there on the
western bank. Perform your penance in between those two. A
certain white boar roams about in this anthill. But it is visible
only to the meritorious, О king.”

Sri Varaha (? Bakulamalika) said:

26-27. After commanding him thus, the Lord mounted his
horse and went for hunting. О lady of excellent eyebrows, he
wandered from forest to forest and reached the river Агащ. Gett­
ing down from his horse, he walked about on its excellent bank.
The gentle breeze coming from the extremities of the forest, which
was cool due to its blowing over lotuses and Kahlara flowers,
dispelled his fatigue and thus served Puru$ottama.
28-30. The trees served him by throwing showers of flowers.
Thus the Lord was wandering amongst the trees heavily laden
with blossoms and bending low. He was in search of a lordly
tusker. He saw those well-dressed beautiful girls plucking flowers
like streaks of lightning among clouds. He saw a young maiden
among those girls. She had golden complexion. She was as ex­
ceedingly charming as Lak$mi. The Lord became attached to her
in his heart.
31-35. Desirous of getting her he asked those girls, “Who is
this girl?” The man was told by them, “O mighty one, this is the
daughter of King Viyat.”
On hearing these words of theirs he mounted the horse and
returned speedily to his abode, the beautiful mountain.
After reaching his abode on the banks of Svamipu$karirii the
Lord sent for me and said, “Well Bakulamalika, go to the city of
King Viyat, dear friend, and enter the inner apartment. Go to his
wife Dharapl. After enquiring about her health and welfare
request for her beautiful daughter Kamalalaya (Padmalaya). О
beautiful woman, return immediately after getting the approval
of the king.”
36. I have been ordered by the Lord thus, О Queen, and so I
have come to your abode. What is suitable in this connection may
 II.i.7.37-46 41

Ъв done (by you) along with the king accompanied by (the council
of) his ministers.
37. Consult your daughter and let the reply be given.

D e c is io n o f D h a r a n I a n d O t h e r s a b o u t t h e M a r r ia g e
( o f P a d m in !) a t t h e I n st a n c e o f B a k u l a m Al ik A

S ri Vardha said:
38-39. On hearing her words the queen became delighted.
She called King Ak&£a and both of them went to Kamalalayd. In
the midst of the assembly of ministers the queen repeated the
words of Bakulamalika. On hearing them the king became delight­
ed and spoke to the ministers and the priests:

King AkiiSa said:

40-44. This girl is not born of a womb. Kamalalaya is divine
and highly fortunate. She has been sought by the Lord of Devas
residing on Venkatadri. My desire is fulfilled today. Tell me
whether it (the proposal) is acceptable to you.

On hearing the excellent words of the king all the ministers

became delighted. They said to King Viyat:
“We are satisfied and happy, О great King. Your family will
become the highest of all. Your matchless daughter will sport
about along with Sri. Let her be given to the Sarnga-wielding
Lord of Devas, the Supreme Soul. This spring season is glorious.
Let the auspicious rite be performed quickly.
45-46. Let Dhi$apa (Bjhaspati, the preceptor of gods) be
called and the auspicious hour for the marriage be fixed.*’

C o n f ir m a t io n o f t h e E x a ct A u s p ic io u s T im e
f o r M a r r ia g e a s p e r A d v ic e o f B jh a s p a t i

Saying “so be it" the Lord of men called Bfhaspati from the
world of Suras and asked him about (the hour) for the marriage
o f the girl and the bridegroom.
42 Skanda PurdtjMt
The King asked'.
47. The native star of the girl is Mfgasir$a; that of the Lord
is Sravapa. Let the conjunction of these two be considered.
48-49. On hearing it Dhi$apa said: “The star Uttara-
phalguni suits both of them for the increase of their happiness. It
is declared so by the divine astrologers. Let their marriage be
celebrated on the Uttaraphalguni day.” He said, “Let it be cele­
brated duly in the month of Vai$akha.”

Sri Varaha said:

50-52. The king honoured Dhi$apa duly and bade him fare­
well. He then said to the lady messenger, “O splendid lady, go to
the abode of the Lord. Intimate to the Lord of Devas, О lady of
holy rites, that the wedding shall be in the month of Vaisakha.
Let him be pleased to come here after making all arrangements
for the marriage.”
Thereafter, he sent £uka, one of the favourites of the queen,
as a messenger along with her. He sent his son Vayu to bring
Indra and others.
D ec o r a t io n of the C it y by V i Svakarm a and O th ers

53. He called Visvakarman and employed him in the job o f

decorating the city. He did it within a moment.
54. Indra discharged a shower of flowers. Groups of celestial
damsels danced. Dhanada (Kubera) filled that abode with wealth,
foodgrains etc.
55. Yama made the men on the earth free from sickness.
Varupa filled (the place) with clusters of jewels and precious
stones such as pearls etc.
56. After making arrangements for everything Devas went
to Vfsacala.1
B a k u la m a l ik a A c c o m pa n ie d by S u k a C omes to S rin iv a sa

Sri Varaha said'.

57-59. Then Bakulamalika accompanied by Suka mounted a
horse and went ahead. She reached Srivehkatadri and got down
1. A hill on the northern side of Suvanjamukharl.
II.i.7.60-67 43

from the horse near the abode of the Lord. Accompanied by

Suka she went inside and met the bright-eyed Lord seated on a
jewel-set throne along with Sri.
After bowing down she said with great delight: “O Lord,
the mission has been duly accomplished there. Here Suka has
along with me to announce the auspicious tidings.

S u k a ’s A n n o u n c e m e n t o f t h e D e c is io n a b o u t
t h e M a r r ia g e o f P a d m Av a t I t o S r I n iv Asa

60-65. On being commanded by the Lord to speak out Suka

bowed down and spoke:

Suka submitted:
The daughter of Dharaitf says to you: “O Madhava, accept
me. I speak out (i.e. repeat) your names. I always remember
your person. О Lord of Rama, your symbols are worn on arms
and other limbs (by me). I worship your devotees who have
undergone the five consecratory rites. I perform every holy rite
only to please you, О Slayer of Madhu. I am obedient to my
parents. I carry on all my activities for ever. О Lord of Devas,
be pleased to shower your grace. Accept me, О Madhava.” So
submits the daughter of Dharani stationed on the lotus.

On hearing the words of Suka pleasing to himself, Hari said:

Sri Bhagavan said:
I shall come there along with Devas in order to celebrate the
marriage. О Suka, go and tell her that the Lord has said
thus.

P a d m Av a t I W ea rs t h e G a r l a n d o f S r I n iv Asa
H a nd ed over to H er by Su k a

66. After hearing the utterance of the Lord and taking the
garland of sylvan flowers given by the Lord with him, Suka
hastened to the daughter of King Viyat. '
67. He handed over the garland of basil, rendered fragrant
by means of musk, to the gentle lady and told her the auspicious
words of the Lord.
44 Skanda Ритйги.

68. On hearing them and accepting the garland with heac

bowed down the daughter of Earth placed it on her head. Eagerlj
awaiting the arrival of the Lord she adorned herselfVith propel
ornaments.
69-72. King Viyat joyously and eagerly invited Indu (Moon-
god) and said:
“O king, let cooked rice of various tastes be prepared. Lei
the Paramannam (Supreme Cooked Rice) fit to be offered to
Visnu, be prepared. It should be one approved by Devas.
sages and the human beings. Let the four kinds of foodstuffs
with good flavour be prepared by means of your nectarine rays,
О Sudhakara.”
After making every arrangement like this he waited for the
arrival of the Lord. He seated himself in the assembly with
delighted mind. The king was accompanied by Dharani who
had adorned her daughter adequately.

CHAPTER EIGHT

The Marriage o f Srinivasa and Padmavatl

L a k §m i andO t h e r s A d o r n S r in iv a s a
tor t h e M a r it a l R ite s

S ri Varaha said:
1-3. Thereafter the Overlord of Devas called the beautiful
lady Laksmi and said: “O graceful lady of beautiful eyes, tell
me what should be done for the marriage. О Ramfi, command
your attendants. Do everything pleasing.
On hearing the words of Кдода Sri called her attendants and
friends and directed them. On being commanded by Sri the
attendant, Priti (‘Pleasure’), took up the sweet-scented oil. Sruti
(•Vedas’) took up the silk cloth and stood waiting in the presence
■of the Lord.
4. Smjti (‘Code of Law’) joyously brought the ornaments.
 Ш .8.5-15 45

Dhjti (‘Fortitude') held the mirror and Santi (‘Quiescence*) held

musk.
5. Sri (‘Bashfulness’) stood in front of Hari carrying the
unguent Yakjakardama.1 Kirti (‘Fame’) held the golden head­
band and gem-set crown.
6. At that time Indrapf held the umbrella, Sarasvatl held a
chowrie and Gauri held the other chowrie. Jaya andVijaya
held the fans.
7-9. On seeing them coming Sri got up immediately. She
took the scented oil and applied it onto the Lord from head to
foot. After rubbing and shampooing the body of the Lord with
scented perfumes and powders Rama performed the ablution of
Hari. A hundred golden pots filled with the waters of the celestial
Gangaand other holy rivers were brought by elephants. The
waters were rendered fragrant by means of camphor etc. Rama
took the pots one by one and performed the rite of ablution of
Hari.
10-11. She fumigated the tresses of hair by means of incense
and when they became dry, she tied them. After anointing the
body of the Lord with gold-coloured scents Indira (Laksmt) tied
the blue silken robe on his waist along with the waistband. She
adorned him with coronets and other ornaments.
12. Bejewelled rings were put on all the fingers. Dh{ti
showed the mirror in front of the Lord.
13. Looking into the mirror the Lord of Devas applied the
Ordhvapundra (vertical V-like sectarian mark) himself. After­
wards the Lord got on the back of Garu^a along with Lak$mi.
D eparture of S r in iv a sa t o t h e C it v o f K in g V iy a t
a l o n g w it h B ra h m a a n d O th e r s

14-15. Then he proceeded towards Narayapapuri accompa­

nied by Brahma, Isa, Varupa, Yama, Yak$e£a, Vasi$tha and other
eminent sages, Sanaka and other Yogins as well as devotees and
loyal followers of the Lord. Die chieftains of Gandharvas sang.
The groups of celestial damsels danced.

1. It Is an ointment or perfumed paste consisting of camphor, agallo-

chum, musk, sandalwood and Kakkola. MW 838b.
46 Skanda Purana

16. The divine Dundubhi drums were sounded then in the

presence of the Lord. Reciting the Svasti Suktas (Hymns of Bene*
diction) the sages followed him. *
17. Accompanied by the groups of Devas and Vi$vaksena
and other attendants, followed by Bakulamalika and other atten­
dants and chaperons seated in chariots, the Lord reached the well­
decorated city of King Akasa.

T h e P la c e of the W e d d in g of P adm avat I

18-19. On seeing that the Lord had arrived, they made the
bride sit on the elephant Airavata and took her round the city.
When King Akasa saw her come back to the entrance of orna­
mental gateway, the bride and the bridegroom were brought to­
gether. The King stood facing Lord Kesava along with his kins­
men.
20-22.1 Vi?flu took off the wreath of flowers from his neck
with his hand and smilingly put it over the shoulders of Kamala
(Padmavati). She then took a garland of jasmine flowers and
placed it round his neck. This (exchange of garlands) they repeat­
ed three times and then got down from the vehicles. They stood
(or sat?) over the pedestal for a short while. Then Hari and the
daughter of Earth entered the auspicious (marriage) chamber
accompanied by the groups of Devas beginning with Brahma.
23-26. The Lotus-born Lord (Brahma) performed all the
religious rites connected with the wedding beginning with the
tying of MdngalyasHtra (‘the thread of conjugal felicity’) and end­
ing with Laja Нота (Н ота with parched grains) along with the
soaking of pulses for germination. After directing them to observe
the Vratas the kinsmen took Kamala and Hari to the bed­
chamber. On the fourth day the Four-faced Lord concluded all

1. VV 20-26 describe the formalities of the marriage ceremony then in

vogue, as follows:
(i) Mutual exchange of garlands by bride and bridegroom at the
entrance.
(ii) Religious rites starting with tying’ the M&hgalyasQtra and ending
with LSja Н о т а and soaking pulses for germination.
(iii) Observance of Vrata for the first four days.
Ш .8.27-39 47

the holy rites. They took leave of King Viyat and made Lord
Hari sit on Garuda accompanied by both the goddesses. They
then proceeded ahead along with Devas. The party reached Vf$a-
bhacala to the accompaniment of the sounds of the divine Dun-
dubhi drums. The groups of Devas headed by Brahma eulo­
gized the Lord of the Chiefs of Devas.
27-28. The groups of sages including Suka and others eulogiz­
ed Purusottama. Even as he was being eulogized, the Lord entered
the hall studded with jewels. There he sat on a throne accompa­
nied by Rama and the daughter of Earth (Padmalaya).

T h b G ifts and P r esen ts made by K in g V iy a t

to the B r id e a n d the B r id e g r o o m

29. Accompanied by Mahendra and other Suras King Akaia

began to make the gifts and presents to delight his daughter and
Vi$pu.
30-35. Rice grains were kept in huge pots of gold. There
were many vessels of green gram and hundreds of ghee pots.
There were thousands of milk pots and many pots of curds. There
were divine mangoes, plantains and coconut fruits. There were
emblic myrobalan fruits, ashgourds and royal plantains, jack
fruits and citrons. There were jars filled with sugar.
Gold, jewels and pearls were in plenty. There were a crore of
silk clothes. Thousands of men and women slaves were presented
and crores of cows too.
He gave ten thousand horses white in colour like swans and
the moon. There were more than a hundred elephants perpetually
in their rut. He gave Vi$gu, Srinivasa, four thousand women
experts in dance and music to serve in the inner apartment.
After making all these gifts the king stood in front of the Lord
(awaiting further instruction).

By the F a v o u r o f S r In iv a sa K in g V iy a t A t t a in s
t h e B o o n o f D e v o t io n ( t o t h b L o r d )

36-39. On seeing all these in the company of both the

queens Hari, VenkateSvara, became highly pleased and he said
to the king, his father-in-law:
 48 Skanda Ригдда

“Choose your boon, О king, my Sire, from me whatever you

desire.” On hearing these words of the Lord of Sri King Viyat
said to the Lord: “OLord, grant me (the boon of) an unswerving
service and loyalty to you. Let my mind rest in your lotus­
like feet. Let there be devotion to you.”

Sri BhagavSn replied:

40-42. О eminent king, what you have said will take place
fully.

R eturn of B rahma a n d O thers w h o h ad come tor M arriage

F estival to th bir R espective R esidences

After granting him the boon and honouring him befittingly

Hari duly honoured Brahma, Isa and all other Suras suitably and
allowed them joyously to go back to the heavenly world. After
all of them had gone the Lord sported about on the banks of
Svamipu$karipi as before. He was accompanied by Sri and the
daughter of Earth- There in his divine abode he is seated, being
honoured by Guha.

CHAPTER NINE

The Story o f Hunter Vasu1: The Greatness of

Fadmasaras
Dharapl said:
1-2. In Kali Yuga, О Lifter of Earth, О my darling, by
whom are you seen? By whom is your VimSna (Temple) made
on this mountain? By whom is Srinivasa of graceful and charm­
ing features seen? Relate this, О Lord, out of love for me. I am
eager to hear.

1. Though the chapter tells the story of Vasu, a Nijflda, RaAgadisa,

a Sodra and Prince ToodamSn, it indirectly records the Brahminization
 II.i.9 .3 -1 1 49
Sri Varaha said:
3-8a. I shall (fore-)tell what is going to happen- Listen, О
gentle lady, to what I say.
There was a hunter named Vasu on this holy and meritorious
mountain. He was a devotee of Puru$ottama. He was keeper
of a forest of Syamaka. He used to cook Syamaka rice. After
pouring honey into it he used to offer it as Naivedya to the
Lord of Devas accompanied by Sr! and Bhiimi. The wife of that
devotee was a splendid lady Citravati. She gave birth to an
excellent son named Vira. Vasu (lived happily) in the company
of his son and wife who was highly devoted to her husband.
On a certain day he entrusted his son with the duty of pro­
tecting Syamaka and went deep into the forest along with his
wife in search of honey. He moved quickly with a desire to
look out for beehives.
8b-ll. The boy took cooked Syamaka grains, fried them
in fire, ground them and offered them to the Lord of Sri at the
root of a tree. This food offering Vira consumed joyously.
In the meantime Vasu also returned with honey. On seeing
that the Syamaka grains had already been consumed he threat­
ened his son- He raised up his hand with a sword in it to slay
him.

of tree worship of the simple hill tribe, Nis&das (probably the present
Kuruvas), into that of VenkafeSa. Their usual Naivedya to the tree-god was
Syamika (boiled) rice mixed with honey (w 4-5). It was offered at the
root of the tree (v 9). It was a Tamarind tree. The Lord had prohibited RaAga-
dSsa from cutting down the Tamarind tree (v 31), for the Tamarind tree is
Viypu’s abode and the Caibpaka, that of Lak$ml. The Bilva tree has a special
place o f honour with Sriniv&sa as he manifested himself under a Bilva tree
(vv 77-78). Bilva leaves are used in the worship of Vehkafeja (v 108). A temple
was built there of Vcnka{eSa and of Laksml by a Pallava Prince called here
Toodam&n (which is really the name o f the country around KSAci).
The evolution of god Vitthala of Pandharpur in M aharashtra is also on
similar lines.
As noted by D r. N. Ramesan, The Tirumai Temple, Ch. 3, the age
of Pallavas constitutes the first important landmark in the history o f
Toodnmaodalam. (In the text the name of the region is transferred to the
Prince.)
 50 Skanda РигЯра

T h e L o r d ’s A d d r e ss t o V a su w h o was Intent on
K il l in g H is S o n

12-14. Vi$pu who was present in the tree then caught hold
o f the sword with his hand. In order to see by whom the sword
had been seized he looked in the direction of the tree and saw
the Lord holding the conch, discus and iron club with half of his
body seen mounted on the tree. Vasu cast off the sword and bow­
ing down to Kegava said to him: “Why is this act being done by
you, О Lord of the Chief of Devas?”
Srt Bhagavan replied:
15-16. О Vasu, listen to my words. Your son is devoted to
me. He is a greater favourite of mine than you. So I became visi­
ble to him. I am present everywhere on the banks of lake S v a m i-
saras.
On hearing the words of the Lord thus Vasu became de­
lighted.
A r r iv a l of R a n g a d a sa a t S r ! S e $a c a l a fo r the
W o r s h ip o f S r In iv Asa

17-21. In the meantime (a devotee named Rangadasa) came

to this place from Papaya territory. Though he was a Sudra, he
was endowed with great devotion to Vi$pu ever since his child­
hood.
He reached Narayapapuri and bowed down to Sri Varaha.
There he heard that Srinivasa, the self-bom Lord worshipped
by the Lords of Devas, was staying on Venkatadri. On hearing
about it he started from that place. He reached (river) Suvarpa-
mukhari and had his holy bath therein. He crossed it and took
bath in the lake named Kamala, the lake that yields merit. He
bowed down to Lord Кдора who was installed on its banks along
with (Bala) Rama. Thereafter he went to the forest abounding in
herds of elephants. Gradually he came to Se$adri and saw the
spring and the mountain-torrent.
22-26a. Having reached near it he went to Siva worshipped
by the tawny-coloured cow. The holy Tirtha in front of it is
Cakratirtha. It is very deep and destructive of sins. After taking
Lis bath there he went to Venkajadri slowly in order to propitiate
II.i.9.26b-38 SI

the Lord, where he was joined by an anchorite who was proceeding

to Venkatadri for performing worship. Rangadasa, a boy of
twelve years, climbed (the mountain), reached Svamipu$karipi
and took his holy bath with great devotion. He visited the
lotus-eyed Hari accompanied by Sri and Bhumi staying at the
root of a tree in the middle of the forest on the banks of Svami-
pu$karipi. (There) the Lord had been worshipped by the sage
and anchorite Gopinatha.
26b-28. He saw Garu^e&na (Lord Garu^a) of splendid
yellowish blue colour, stationed in the sky with his wings spread
over the head of the Lord like a canopy. He was attended upon
by the conch, discus, iron club and sword standing nearby. Be­
hind them he saw (the bow) Sarnga as well as the arrow.

C o n s t r u c t io n of a D iv in e P a r k , P a v il io n btc.

by R a n g a d a sa in H onour of S r I n iv Asa

29-34a. On seeing Srinivasa thus Rangadasa was much

surprised. He thought, T shall make a park for this Lord.’ Taking
this decision in his mind thus, the intelligent devotee stayed at
the root of the tree. He made the Vaikhanasa prepare the Nai-
vedya offering to Vi$pu everyday.
After clearing the terrible forest gradually he cut off the trees
at the sides. On being commanded by the Lord he avoided cut­
ting two trees resorted to by the Lord himself, viz. the Cinca
(Tamarind) tree that was the place of residence of the Lord and
the Campaka tree of Rama.Then he built a wall of stones on the
ground all round the Lord.
He made flower gardens all round the wall outside. He plant­
ed all the flowering creepers and shrubs of Mallika, Karavira,
lotus, varieties of jasmine (Mandara, Malati) etc. as well as
groves of basil plants and Caihpakas.
34b-38. He got a well dug up there and made the parks and
gardens flourish with its waters. He plucked and gathered flowers
from the parks and wreathed them into garlands himself. After
making garlands of variegated colours, he handed them to the
priest worshipping there. The priest used to take those garlands
 52 Skanda Р и га м

and tie them round the head and shoulders of Lord Srinivasa
accompanied by Sri and Bhumi.
Thus that liberal-minded devotee remained there rendering
service to the Lord. Staying thus he spent about*seventy years.
Rangadasa, the noble-souled devotee, gathered flowers and serv­
ed the Lord for such a long period.

R ang a da sa F o rg ets h is D u t y o f S er v in g t h e L o r d on
S ee in g th e A m orous S ports o f a G a n d h a rv a

39. A certain Gandharva came to that park in order to

bathe in the lake in the company of youthful maidens of royat
Gandharva families.
40-44. He had left his aerial chariot in the sky and carried
on his amorous aquatic sports.
Observing him sporting about in the lotus-pond along with
the beautiful girls this Srirangadasa forgot his duty of wreathing
the garlands. Though he had perfect control over his sense
organs, he had an emission of the semen virile on seeing their
sports.
Even as Rangadasa was watching, that Gandharva youth rose
up from the lake, smilingly covered himself with the divine robes
and got into the charming aerial chariot along with those lovely
ladies. Then he went back to the abode of Dhanada(i.e. Kubera).
When the king of Gandharvas departed, Rangadasa who had
been under delusion, felt ashamed. He left off the garlands, took
bath in the lake and fetched more fresh flowers. Then he went to
the temple slowly.
45-46. On seeing him arrive after the period of worship was
over the Vaikhanasa asked him, “Friend, why are you late in
coming? The garlands too have not been wreathed by you. What
were you doing in the park?”

Sri Varaha continued:

47. On being asked thus Rangadasa did not speak anything
because of his shame. As Rangadasa remained ashamed, Madhu-
siidana spoke to Rangadasa:
II.i.9.48-58 53

S r in iv a s a ’s W o r d s t o R a n g a d a sa w h o w a s A sh a m ed
o n R e c o l l e c t in g h is o w n C o n d it io n

Sri Bhagavan said:

48-52. Why are you ashamed, О Rangadasa? You have been
deluded by me. Indeed you are one who has conquered his lust. О
highly intelligent one, have courage. You will become a king on
the surface of the earth like the Gandharva king. You will always
be devoted to me. After enjoying all great worldly pleasures you
will construct outer walls and pavilions for me then. I will be
extremely delighted and will grant you salvation. You render
service unto me here itself till you cast off the mortal body. It is
thus that my devotees who are desirous (of pleasures) will get
salvation.

After saying this Lord Vispu did not say anything else. On
hearing this Rangadasa made that garden more splendid.

T h e St o r y of the K in g N a m ed T oisd a m a n

53-57. That intelligent (devotee) served and worshipped the

Lord for more than a hundred years and then went to heaven. He
was born in the great Lunar race and became well-known as
Тоц^атап. The hero was the son of Suvira and Nandini.
He was extremely intelligent. He had Devotion to Vi$pu en­
gendered in him even at the age of five. He was a mine of many
good qualities such as good behaviour, heroism, boldness, virility
etc. He married Padma, the charming daughter of the Pandya
(king). Afterwards the king married a hundred girls of different
lands in Svayarhvara (‘Self-choice’) type of marriage. He sported
about like the Lord of Devas living in Narayapapura on the
earth. He obtained permission from his father to go for hunting.
The son of leonine valour went near Venkatadri for hunting.

. K in g T o $ d a m a n g o es t o SrI £ e§a ca la for H u n t in g

58. He was moving about on foot accompanied by his

attendants, when he saw the leader of a herd of elephants. He was
in the rut, shedding ichor profusely.
 54 Skcuxda Ригйца

59-62. On seeing him he was surprised and he pursued him in

order to catch him. He crossed Suvarpamukhari and bowed down
to Suka, the excellent Brahmar$i. After being permitted by him,
he went from forest to forest.
He then saw goddess Repuka who was stationed in the form
of an anthill. She is the bestower of desired things on favourite
devotees. She stayed in the divine garden always accompanied by
her attendants. She was adored even by Devas. Toptfaman bowed
to her and then went to the west.

T h e S t o r y o f t h e P a r r o t o f F iv e C o lo u r s
S t a y in g N ea r S r In iv a sa

63. He saw a parrot of five colours and pursued it with a

desire to catch it. The parrot quickly flew towards the mountain
chirping out Srinivasa! Srfnivasal
64. Closely following it the king too climbed the lord of the
mountains, observing closely the different caves and crevasses
and the peaks all round.
65. Searching for the parrot he came to the Syamaka field.
He did not see the excellent parrot but saw the keeper of the
forest.
66. Welcoming hurriedly the king who was coming towards
him, he humbly bowed down to him and stood by with palms
joined in reverence.
67-68. Top^aman too duly honoured the forester and asked
him: “Did any parrot of five colours come here? Was any such
parrot seen by you? Where must have it gone chirping $rtniv&sa\
Srlnivasal О forester?”

The forester replied:

69. That five-coloured (parrot) is a permanent favourite o f
Srinivasa and remains at his side always. It has been brought up
by Sri and Bhumi.
70. It stays always in the presence of the Lord on the banks
of Svamipu$karipi. That glorious parrot cannot be caught by
anyone.
71. After sporting about as it pleases op this excellent
II.i.9.72-83 55

mountain, at the end of the day it invariably comes back to the

Lord and remains near him.
72-75. О Prince, I shall now go to propitiate that Lord. Be
pleased to take rest at the foot of this tree till I return. You can
happily play with this son of mine.

The king said:

I shall come with you in order to visit Lord JanSrdana. Show
me the Lord of Devas residing on Venkatadri.

On hearing the words of the king the forester took some

Syamaka grains mixed with honey in a cup made of mango leaves
and went to Hari along with the king.

K in g T o ijp a m a n goes n e a r S r in iv a sa
A l o n g w i t h t h e N i $a d a

76. Watching and observing the rocky surface they went a

long way. In a short while they reached the splendid Sv&mi-
pu$karipi.
77-82. They, the leader of the Ni$adas (foresters) along with
the king, took their holy bath in the prescribed way. To the
noble-souled king he pointed out the Lord of Devas stationed on
the banks of Svamipu$kariQi at the root of Srivfk$a (sacred
bilva tree?). The Lord shines like Atasi (Linseed) flower.
His eyes are large (and longish) like lotus (petals). He has four
arms, magnificent limbs, and lotus-like face with a gentle smile.
He shines brilliantly with a crown and bracelets. He has worn a
divine yellow garment. He is accompanied at his side by Sri and
Bhiimi of very beautifiil forms. He is attended upon all round
by the conch, discus, sword, iron club, £arhga bow and arrow.
He is served by other divine weapons too as well as heavenly
garlands. He is propitiated by Skanda during the three junctions
(i.e. dawn, midday and dusk). The Lord Puru$ottama has his
lotus-like feet hidden under an anthill up to the knees. On seeing
Lord Purujottama thus they joyously bowed down to him.
83. With his eyes beaming like a full-blown (lotus) due to
wonder, the king stood with palms joined in reverence. He waa
in a state of ecstasy and could not see or understand anything else-
 56 Skanda Purapa

84. The forester offered as Naivedya the £yamaka grains

mixed with honey. Half of that he handed to the king and him­
self ate the other half.
85. Accompanied by the king, he drank the waters of
Pu$karipl and went back to his sacred cottage in the forest of
£yamaka plants.
86. The king spent a night there and got up early in the
morning. Accompanied by his army, he returned to his city.

R e n u k a S pea k s to K in g T o ispa m a n

87. Again he went to the forest of Devi and got down from
his horse. He worshipped Renuka on the ninth day in the bright
half of the month of Caitra.
88-89. He offered ghee and best cooked rice along with
many condiments and articles for seasoning food. Sacrificial
offerings of animals were also made to the accompaniment of
incense and lights. A hundred pots of liquor flavoured with
jasmine and saffron were also offered. The Goddess who was
worshipped thus became pleased and granted boons to the king.
90-92. A certain man possessed by the deity spoke to the
excellent king: "Listen, О king, to your future. Your kingdom
will be rid of all thorns. О king, the capital here will be named
after you alone. You will rule for a long time, О great king, in
my vicinity. О sinless one, you will get the favour of the Lord of
Devas.” After granting the boons to him the man possessed by
the deity returned to (his) normal state.

T h e G rea tn ess of P adm asaras as D e sc r ib e d by Su k a

93-94. Then the king who received the boons went to sage
£uka once again. He made obeisance to the sage and honoured
by him he joyously requested, “O sage, recount to me the great­
ness of the lake named Kamala.”

SrlSuka said:
95. Formerly due to the curse of Durvasas, О king, Padma,
the beloved of the lotus-eyed Lord, descended from heaven along
with Vi$QU. ч.
 Ш .9.96-105 57

96. The great Goddess Rama reached this lake abounding

in golden lotuses. She performed penance for ten thousand years
according to divine reckoning.
97-98. Devas looked for Sri accompanied by Vi$pu. Devas
in the company of Purandara saw the Goddess holding the lotus
and sitting in a golden lotus along with the lotus-eyed Lord in
this excellent lake, О king.
On seeing her they were delighted. After bowing down to her
they stood with palms joined in reverence. Devas along with
Indra eulogized the mother of the worlds.

E ulogy of S r ! L a k $m I by D evas and O th er s

Devas prayed:
99. Obeisance to Sri, the mother of the worlds. Obeisance,
obeisance to the mother of Brahma. Hail to you, to the lotus­
eyed one. Obeisance, obeisance to the lotus-faced one.
100. Repeated salutes to the Goddess with delighted lotus­
like face, having the lustre of lotus. Bow to the deity residing in
the forest of Bilvas. Obeisance, obeisance to the consort of Vi$gu.
101. Obeisance, obeisance to the deity wearing wonderfully
variegated silk robes, to the deity with large buttocks. Obeisance,
obeisance to the deity with protruding breasts as plump as the
ripe Bilva fruit.
102. О splendid deity with hands and soles having the lustre
of the petals of deep red lotus, О deity shining with bejewelled
armlets, bracelets, waistbands (girdles) and anklets, О lady whose
whole body is smeared with the fragrant Yakfakardama ointment,
О deity who shines with bangles.
103. О deity adorned with auspicious ornaments and wonder­
fully variegated pearl-necklaces, О lady whose lotus-like face
shines with ear-rings and other ornaments.
104. О goddess with lotus-like hands (or with a lotus in your
hands), obeisance to you. Be pleased, О beloved (consort) of Hari.
Obeisance, obeisance to you, the (Vedic) lore in the form of Rk,
Yajus and Sama.
105. Be pleased, О daughter of the Ocean; look at us with
your benign glances. Those who are seen by you shall attain the
status of Brahma, Rudra and Indra.
58 Skanda Ригйда

T h e W o r d s A d d r e sse d t o I n d r a a n d O t h e r s by
L ak §m I W h o w a s P leased by t h e E u l o g y '

Sri Sukasaid:
106. On being eulogized thus by the Devas, the delighted1
Rama having the chest of Vi$riu for her abode, who should be
seen only with Vi$Qu spoke to the Suras:

Sri said:
107-109. You will immediately go back to your own regions
after killing the demons. Those who do not have any position (of
importance), those men on the earth who have been dislodged
from their own positions, shall regain their own positions by
eulogizing me with this hymn.
О Devas, those men on the earth who worship me with un­
broken Bilva leaves, those who eulogize me with the hymn com­
posed by you, shall become the receptacles of virtue, wealth, love
and salvation.
110-111. Those men on the earth, О Devas, who come to
this Padmasaras (‘Lotus-pond’) and take their holy bath (herein}
and eulogize me, the beloved of Vi$gu, shall obtain prosperity,
long life, learning, brilliant sons, and all worldly pleasures. After
enjoying all pleasures they shall attain salvation in the end.

112. After granting the boons thus the Goddess mounted

Garu^egana along with Lord Vi$$u and went back to the abode
in Vaikuptha.
 ШЛО. 1-9 59

CHAPTER TEN
The Story o f Emperor TotfdamSn

ToisipAMAN Inherits the K ingdom from H is F ather

Sri Suka said:

1. О king, this lake named Padmasaras is destructive o f
sins. Through glorification, recollection and holy dips it bestows
fortune and prosperity on men on the earth. You too take your
bath in this and then go to your father.

Sri Varaha said:

2-5. On hearing these words of Suka king Торфчпап took
his bath in the excellent lake Padmasaras, bowed to him, moun­
ted his horse and returned to his city.
The father installed him as a crown-prince for three years. He
noted the various good qualities of his son, such as the ability of
pleasing and reconciling (turbulent ones), capacity for work,
heroism, courage, courteous good conduct and devotion to Brah-
mapas. So the king consecrated him (by sprinkling water) in
accordance with the injunctions and crowned him king in his own
place. After consoling his son the king went to the forest along,
with his wife.
V a su S ees S r ! V a r Ah a in t h e A n t h il l 1

6-9. After inheriting the empire Top^aman ruled over the

kingdom.
In the forest of that Ni$ada the Lord assumed the form of a
boar and grazed in the field of Syamaka grains every night. Dur­
ing the day time the forester used to see the imprints of the feet
of the boar and followed them but failed to see him. One night
1. As stated in the note on pp. 48-49, Topdam&n here means the
king of Тоо^атапфИа. The disappearance and stay of the divine Boar
Vispu into an anthill has its counterpart in the pastoral god Vitfhala—
Biradeva (of M aharashtra and Kamatak) who is supposed to have stayed
in an anthill. There is a close similarity between catapulting of a primitive
god into Vittbala (of Pandharpur) and Vehkateia, the veritable Vispu front
VailcuQtha —Tr.
«о Skanda Ритйпа

with a bow (in his hand) he lay in wait. Then he saw the boar
of magnificent features, having the lustre similar to th&t of a crore
of moons. He was grazing in the middle of the Syamaka field. On
seeing him he took up his bow and roared like a lion.
10. On hearing that roaring sound the boar came out of
that Syamaka field hurriedly and went away. The king of Ni$adas
followed the boar.
11. During the whole of the remaining part of the night the
leader of the foresters pursued the boar of lunar lustre. (Ulti­
mately) he saw it entering an anthill.
12. When the boar vanished within the anthill, it appeared
as though the full moon had set behind a mountain. He became
surprised as well as furious. The leader of the hunters dug up the
anthill.
13-14. The boar was seen but the hunter swooned and fell
down. On seeing his father fallen unconscious the son who was
very devout, eulogized Lord Varaha (Boar). Thereby Hari became
pleased. Possessing his father the Slayer of Madhu said:
Sri Bhagavan said:
15. Iam Varaha, the Lord of Devas. I permanently reside
here. Tell the king to install me here and worship me.
16-17. The anthill should be washed with the milk of a black
cow. The idol of Varaha should be taken out, placed on the
ground and then installed on the rocky slab rising from the ant­
hill by Brahmanas and anchorites. Тоцфипап, the excellent king,
should worship me by means of various kinds of food offerings
and other articles of enjoyment.
18-19. After saying this the Lord left him (Vasu). He became
normal. The son of the hunter bowed down to his father who was
comfortably seated. He intimated to his father everything as
said by the Lord. On hearing the whole of the splendid state­
ment of his son he became surprised.
Va s u R e c o u n t s to K in g T o n p a m a n the Sto ry of Varaha

20. The hunter hastened (to the city) along with his follow­
ers to report this to the king. Vasu, the lord of the hunters,
approached the entrance to the royal palace.
 ll.i. 10.21-33 61

21-22. Knowing that the king of hunters had come, the

excellent king called him in through the gatekeepers. The
king honoured Vasu and his son along with their followers and
attendants in the Assembly together with his ministers. The
delighted king asked Vasu, the forester, “O forester, what is the
purpose of your visit? Tell me.”

V asu sa id :
23-25. О king, a mysterious thing has been witnessed (by
me) in my forest. Listen, О king. A certain white boar grazed the
Syamaka rice at night. With a bow in my hand I pursued that
boar, О king. On being chased that boar ran with the speed of
wind and entered an anthill on the banks of Svamipu$karini even
as 1 was watching, О king.
26-27. I furiously dug up the anthill, but fell unconscious on
the ground. This, my son, came and saw me lying on the ground
unconscious. Purifying himself he eulogized the Lord of Devas,
the Slayer of Madhu. Thereupon Lord Varaha possessing me
spoke to my son:
28-33. “O lord of hunters, immediately intimate to the king
all my account. Let the king wash the anthill with the milk of a
black cow sprinkled on it. A splendid rocky slab will be seen
within the anthill. The king should prepare through a sculptor an
idol of mine in sitting posture with the face of a Boar with God­
dess Earth seated on my left lap. It shall be installed by prominent
sages and anchorites. ТовдЦтап should worship the same along
with the excellent sages. He should slowly wash and bathe (the
idol of) Srinivasa whose pair of feet are covered by the anthill.
He should do so (wash) with the milk of a dark tawny-coloured
cow. Everyday it should be bathed as far as the foot-pedestal.
He should get built ramparts (walls) on both the northern and
southern sides.”
After saying this the Lord left me. О king, 1 became normal.
It is to communicate this act of the Lord of Devas to you that 1
have come.
■62 Skanda PurSya
T h e K in o ’s J o u r n e y t o £ e$ a c a l a T h r o u g h t h e S u b t e r r a n e a n
P a t h as P e r I n s t r u c t io n s o f t h e N i §a d a a n d th o se
R e c e iv e d in H is D ream

S rt Varaha said'.
34-37. On hearing it Тоцфипап became surprised and de­
lighted very much. After consultation with Pu§kara and other
ministers he came to a decision on the issue. He became desirous
of going to Venkatadri. He called together all the cowherds and
ordered: “Bring all my tawny-coloured and black-coloured cows
along with their calves near Venkatadri.”
After commanding the cowherds thus he bade farewell to the
Ministers saying, “The journey shall take place tomorrow.” After
dismissing all the officers of administration the king of perfect
self-control entered the inner apartment. After telling that story
to his wives at night the king went to sleep.
38-41. In his dream Srinivasa pointed out the path of the
cave to the king (who saw that) Hari had strewn sprouts and
tender shoots from the city to the entrance to the cave.
After seeing such a dream that king hurriedly got up in the
morning. He called together all the Ministers, the officers of the
government and the Brahmaoas and told them about the dream
in the manner it had occurred. He saw the sprouts at the entrance.1
At the proper auspicious hour Tondaman mounted his horse
and proceeded slowly following the sprouts and shoots with
.great delight. Then he reached the cave. On seeing it the king was
surprised. He built a city there.

T he K in g P erform s t h e R it e o f A bh isb k a a n d B u il d s a
R a m pa r t W a l l a t t h e I n st a n c e o f t h e L o r d

42-43. After making the cave come within the (precincts of

the) city he got a rampart wall built. The king stayed there and
conquered the whole of the earth. He performed the rite of wash­
ing (the Varaha’s anthill) with milk as instructed by the Lord of
Devas and then made arrangements to build the rampart wall.

1. The author hereby suggests that “Pallava” is the name of the dynasty
that ruled over Toodamaodala (K&fici).
Il.i. 10-44-58 63

44-47. A t that time the king was commanded by the Lord

of Devas himself: “ Guard these two excellent trees of Tintipl
{Tamarind) and Caihpaka. The Tamarind tree is my abode while
the Campaka is the abode of Lak$mi. They are always to be
bowed to by kings, sages, Devas and human beings. After retain­
ing these two, О excellent king, cut off all the other big trees.
Build the rampart wall alone for me with an ornamented gate­
way and doors. A king of your lineage, Narayapa by name, a
great devotee of mine, will make the Vimana (Temple). He will
adorn it with gold.”

£rl Varaha said:

48-50. After saying this to King Тоцфипап the Lord of Sri
became silent.
On hearing the words of the Lord and after building the ram­
part wall he worshipped the Lord along with the sages bom in
the families (belonging to the group) of Vaikhanasas (anchorites).
Everyday the king came by the sub-terranean path and bowed
d own to the Lord. The excellent king ruled the kingdom virtuo­
usly, enjoying excellent pleasures.

T h e St o r y of the B r Ahmaista VTr a Sa r m a n w ho had

R eturned fro m t h e P il g r im a g e to G anga

51-54. At that very same time an excellent Brahmapa of

the southern region was on his way (to Ka£i) for taking a holy
bath in Ganga. He had started from his city along with his wife.
The Brahmapa lady became pregnant on the way. On seeing that
his pregnant wife would not be (physically) capable enough to
follow him the Brahmapa wanted to see the king. He came to the
entrance to the royal palace. Informed by the gatekeeper, the
king called the excellent Brahmapa, honoured him duly and en­
quired about his health and happiness.

The king asked:

55-58. What is the purpose of your visit, О Brahmapa?
What shall I do for you?
 64 Skanda Ригйра

The ВгйЛтаца said:

О excellent king, I am Vira§arman belonging to Vasi$tha
Gotra. I am a Samavedin. Eager to have a holy bath in Ganga,
I started from my place along with my wife. On the way this
meritorious lady of the family of Ku£ika, well-kn5wn by the name
Lak$mi, has become pregnant. She is a chaste lady of very good
conduct. I wish to keep her here in your abode and proceed with
(my pilgrimage and) holy observances. Hence, О king, give her
food and regular cash allowance as much as she wishes for. Let
Lak$mi be looked after tilt my return.

Sri Varaha said:

59-61. On hearing his words the king sanctioned food
grains and cash allowance to her for six months and gave her
residence in the inner apartments.
After keeping her there the Brahmana became pleased and
set out for the holy bath in Ganga. He went to Ganga Bhagi-
rathi at the excellent holy place Prayaga. After bath he pro­
ceeded to Kail where he stayed for three days. After that he
arrived at Gaya and the excellent Brahmana performed the
Sraddha ritual unto his (paternal) ancestors.12
62. After going to the city of Ayodhya he went to Badari-
vana. From there he went to Salagrama* and then started back
towards his own native place.
63-66. After a lapse of two years on an auspicious day in
the month of Caitra the excellent Brahmana returned. After
proceeding ahead slowly he went to the king once again on the
eleventh day in the bright half of Madhava (Vaisakha) month.
The king had forgotten about the Brahmana lady. As the
king did not remember (to sanction the allowances) the proud
Brahmapa lady died in the house. Her dead body became very
dry.
ViraSarman opened his box of sealed pots of Ganga water
and handed one of the splendid pots to the king and asked him,
“Is my wife happy and well?”
1. This is the proper order in Trlsthall Ydtrfi.
2. A place near the source of Gandak where Bharata and sage Pulaha
performed penance (De 174).
Il.i.10.67-80 65

67-70. The king now remembered everything. He said to

the Brahmapa, “Be pleased to wait." He went into the inner
apartment and found her dead.
Without telling the Brahmapa anything he entered the
excellent cave. He bowed down to Sri Nfsimha and then again
came back to the excellent cave. He went to visit the great Lord
Srinivasa accompanied by Sri andBhiimi. On seeing him come
suddenly Dhara and Rama hid themselves. As he was bowing
down, the Lord said to him, “O king, why have you come at
this odd hour?”After bowing down to the Lord the frightened
king told him that, the lady had died.

T h e G rea tn ess o f t h e E x c ellen t L a k e

A st h isa r o v a r a

71-73. On hearing that the Lord of Devas said: “ O king,

do not be afraid of the excellent Brahmapa. Place the dead lady
in a palanquin accompanied by your own womenfolk. To the
east of my shrine, О king, there is a lake named Asthisaras
which prevents premature death. Bathe the dead body in that
lake on the Dvadagi (twelfth) day. She will be resuscitated.
She will become united with the Brahmapa as well as with the
other ladies. Go quickly, О excellent king. Carry out the in­
struction given.”
74-80. On hearing these words of the Lord the king went
back to his city. He placed that lady and other womenfolk in
beautiful palanquins. Keeping the Brahmana at the head, the
king went to visit the Lord. After reaching the AsthikOtasaras
he made the womenfolk take their bath. That (Brahmapa lady)
in the form of skin and bones was thrown by them into the
excellent lake. She regained her life and all her limbs became
fully developed as before. That lady of great auspiciousness rose
up from the lake along with the womenfolk and queens after
their bath. She rejoined the Brahmapa, her husband, who had
returned (from the pilgrimage) and became pleased.
After worshipping Hari the king gave money to the
Brahmapa to the tune of a thousand gold coins as well as differ­
ent kinds of garments. He then bade farewell to him and allowed
 66 Skanda Ригйра

him to go back to his own land, showing him due respect. The
Brahmapa heard about the incidents that had occurred in the
life of his wife as well as the power of Ve6kate£a. He showered
blessings on the king and went back to his native fand.
After the Brahmaga had gone Srinivasa spoke to the king
once again:
81-83. “ Everyday at midday, О king, after the food offer­
ing, come here and worship me with golden lotuses as you
please. Then go back to the city, О lord of men, and rule over
the kingdom as required by your duty (as a king). Whatever is
desired by you, О king, will undoubtedly happen. You should not
come at odd time, О king, on any occasion. After regularly
performing the timely worship return to your capital and stay
there.”
The king said:
84-85. О Lord of Devas, I shall do so. I shall perform wor­
ship at midday too.
Thus at the behest of the Lord he performed worship every­
day with golden lotuses.

T he S to r y o f th e D evotee N am ed B h Jm a B o r n in a
P o t t e r ’s F a m il y in t h e V il l a g e K u rva g ram a

Once he saw a Tulasi (Basil) flower made of clay above his

golden lotuses.
86-88. On being struck with wonder the excellent king ask­
ed the Lord of the Chiefs of Devas:
The king enquired:
By whom are you worshipped with lotuses and leaves of
Tulasi made of clay?
On being asked by the king the Lord of Devas recollected
and said to the king: “A certain potter, a great devotee of mine,
resides in Kurvagrama.1 He worships me in his house, О king,
and that (worship) is accepted by me.”
1. The village of Kurvas, probably a Sanskritization of 'Kurava’, a hill-
tribe living in and around the Tirupati hill.
 Ш . 10.89-99 67

Оа hearing the words of the Lord thus the king went to meet
him (the potter).
89. He went to the city of Kurvapura and called at the abode
o f the potter. On seeing the king come he stood there in front of
him bowing down.
90. The excellent king asked (the potter) named Bhiina who
stood thus:

Топ^атйп asked:
О Bhima of excellent family, how do you worship the Lord?
Tell me.

Sri Varaha said:

91. On being asked the potter said: “I have never known
any worship. By whom has this been said, О excellent king, that
the potter worships?”

Tondaman said:
92-94. Your worship has been mentioned to ще by Lord
Srinivasa.

On hearing the words of the king he remembered the boon

granted to him formerly by the Lord.

Bhima said:
“When the worship (that you perform) is revealed, when king
Top^aman comes, when you have a conversation with him, you
will attain salvation”—formerly VenkateSvara, the Lord, had
granted this boon.

T h e D evotee N am ed B h Im a , R esid en t o f K u rv a g ra m a
A t t a in s V a ik u n t h a a l o n g w it h H is W if e
t

95-99. After saying thus the potter along with his wife (got
ready for their salvation).
On seeing that the heavenly chariot had come they saw Lord
Janardana. Bowing down to the Lord along with his wife the
excellent devotee cast off his life.
 68 Skanda P urina

Even as the king of kings was watching he assumed a divine

form and got into the heavenly chariot. He then went to Vi$pu’s
region along with (his wife turned into a) goddess.
On seeing this wonderful event the king becdme delighted.
He returned to his own city. He crowned his son named Srinivasa
in accordance with the injunctions. He directed his son thus:
“Protect the earth and the people virtuously.” After giving him
directives the intelligent king performed a great penance. As he
performed the penance, Lord Hari appeared before him directly.

K in g Т о щ >амаы A tt a in s Sa r Opya T h r o u g h
th e G ra ce o f V isn u

100-103. Lord Hari became visible to him as seated on

Garu<ja in the company of Rama and Bhumi.
Sri Bhagavan asked:
О excellent king, what shall I do for you? I have been propi­
tiated by your penance.
On being told thus by the Lord of Devas Toridaman, the king
of kings, became delighted. With palms joined in reverence he
said in faltering words:
“I wish to reside in your world that is devoid of death and
old age. Grant me this boon alone, О Madhava. This is what is
desired by me.”
Sri Varahasaid:
104-106. After saying this he prostrated on the ground be­
fore the Lord with eight limbs touching the ground. He cast off
the body and climbed into a heavenly chariot. He attained S3rfl-
pya (‘similarity of form’) with the Sarnga-wielding Lord and was
eulogized by Gandharvas. Heattained that region of Vi$riu which
is devoid of grief and delusion, which is free from death and old
age and from which there is no return (to worldly existence).

T h e B en efit A c c r u in g from L ist e n in g t o , R ea d in g and

R e c it in g th e G reatness o f Tm s (E piso d b )

107-109. О goddess of Devas of excellent complexion, he

 II.i.10.109—II.i.11.5 69

who recounts or listens to this future event recounted by me,

goes to the world of Vi$jriu.
jSrl Siita said:
He who listens to or reads with devotion this narrative of the
future events and the sequel, the meritorious traditional story,
enjoys all desirable things (in the world) and on death goes to
the region of Vi$nu.

CHAPTER ELEVEN

KSfyapa Absolved o f Sins

K asyapa ’s A b s o l u t io n o f G r e a t S in s T h r o u g h the
H o ly B a t h in S v a m ip u §k a r in I

$rf SHta said:

1. Henceforth, О excellent Brahmaria, I shall tell you in
details a great and sacred story concerning the splendid Svami-
pu$karini.
2. Formerly a certain Brahmapa named KaSyapa had his
holy bath in this auspicious and most excellent Tirtha and he
was liberated from a great sin leading to (his fall into) hell.

The sages said:

3-4. О sage, what sin did this Brahmapa named Ka£yapa
commit? What was the sin from which he was liberated instanta­
neously by taking holy bath in the excellent 1111113 here? О Sflta,
kindly narrate this to us who faithfully listen to it. No thirst can
remain in the persons who are satisfied by the nectar of your
words.
£rt Siita said:
5. I shall recount the legendary story illustrating the great­
ness of Sri Sv&mipu$karipi. It is destructive of the sins of those
who read it.
 70 I .ISfcanda Purayq

T h e A n bcdo tb o f P a r I k s it 1

6-7. Formerly there was a king named Parik$it. He was the

son of Abhimanyu. He lived at Hastinapura protecting the earth'
righteously. Once while that king was engaged in hunting, he
roamed about in the forest. The king who was sixty years old
became afflicted with hunger and thirst.
8-9. He was eagerly searching for a deer that had vanished.
The excellent king saw a sage engrossed in meditation. He asked,
“A certain deer has been hit by me in this forest, О sage, with an
arrow just now. О learned one, it was frightened and has fled.
Was it seen by you?”
10-12. The sage was engaged in meditation. Further he was
observing the vow of silence. Hence he did not sayanything. With
the tip of his bow the king lifted a dead serpent and placed it on
the shoulders of that great sage angrily. Then he returned to the
city.
The sage had a son named J§rngin. He had a friend named
KfSa, an excellent Brahmapa. The friend named KfSa said to his
companion Sfngin:
13. “Friend, your father wears a dead serpent over his
shoulders now. You need not be proud. You need not be angry.
It is in vain.”
14-15. Srngin became furious and desired to curse the king:
“The foolish and ignorant person who placed the dead serpent
on my father will die within seven days on being bitten by the
serpent Tak$aka.”
The son of the sage cursed Parik$it, the descendant of Subha-
dra, thus.
16. On hearing that the king had been cursed by his son,
his father, the eminent sage named Samika, said to his son
Sfngin:

1. This story is adopted from Mbh, Adi Chs. 40-43. The Mbh story is a
PurSnic way of telling how Tak$aka tried to take political revenge on
Aijuna*s grandson for his (Arj una’s) driving out the Nftgas from their
Fatherland, the KMp<Java forest.
Ш .1 1.17-30 7t

17. “Why have you cursed the king, the protector of all
the people? How can we live peacefully in the world full of
anarchy?
18-19. Anger gives rise to sin. Happiness is attained through
kindness and mercy. He who by means of patience and forbear­
ance dispels surging anger, obtains supreme happiness in this
as well as the other world. Indeed, only those persons who are
endowed with forgiveness obtain the highest good.”
20-21. Then Samika told his disciple named Gauramukha:
“O Gauramukha, go to king Parik$it and report to him about
this curse uttered by my son, namely the biting by Tak$aka, the
king (of serpents). О highly intelligent one, return to my presence
quickly.”
22. On being told thus by Samika Gauramukha went to the
king. After approaching him he said to king Par!k$it, the descen­
dant of Subhadra:
23-25. “On seeing the dead serpent placed on his father’s
shoulders by you, Srngin, the son of Samika, has angrily cursed
you: 'On the seventh day from today the son of Abhimanyu.
shall be bitten by Tak$aka, the great serpent, and shall immedia­
tely be burned by the fire of his poison.’ О king, Spgin, the son
of that sage, has cursed you thus. It is to tell you this that his
father has deputed me to you.”
26-27. After saying this to the king Gauramukha returned
in a hurry. After the departure of Gauramukha the king who
was grief-stricken, got а Marujlapa (hall) built in the middle of
Ganga. It was so high that it touched the clouds. It was supported
by a single pillar.
28-29. With great concentration he prepared himself to
quell the poison of Tak$aka through physicians conversant with
medicinal herbs and the knowers of Mahagdruda Mantra. The
king endowed with great devotion to Vi§tm sat within the lofty
М ак ар а accompanied by the most excellent ones among many
celestial sages, BrahmaQas, sages and saintly kings.
30. At that time, a certain Brahma^a named Kajyapa, the
most excellent one among those who were experts in the use o f
spells (Mantras), proceeded (towards the royal abode) in order to
save the king from the greatly virulent poison of Tak$aka.
 72 Skanda Ригйгш

31-34. The leading Brahmana who was very poor and was
desirous of wealth (came to that place) on the seventh day. In the
meantime Tak$aka also came there in the guise of g Brahmana*
On the way he saw Kaiyapa and spoke to him, “O Brahmana, О
great sage, where are you going now? Tell me.”
On being asked thus, the Brahmana Kasyapa told Tak$aka:
“Today Tak$aka will be burning the great king Parik$it with
the fire of his poison. I am now going to him in order to quell it.”
On being told thus Tak$aka spoke to that Brahmana once
again:
33-37. “I am Tak$aka, О excellent Brahmana. One who is
bitten by me cannot be cured even in a hundred years, even by
means of ten thousand Mahd Mantras. If you are now competent
to treat one who is bitten by me, I shall bite a tree several Yojanas
high. You revive it. Then I shall conclude that you are adequately
competent (to quell my poison), О Brahmaria.”
After saying thus Tak$aka bit that tree.
38-42. That exceedingly lofty tree was reduced to ash. Before
this incident a certain man had climbed that tree. He too was
burnt by the fire of Tak$aka's poison. Both of them, Kasyapa
and Tak$aka, were not aware of that man.
Kasyapa vowed within the hearing of Tak$aka, “Let all the
Brahmanas and others witness the power of my Mantra now.”
After saying this Kasyapa, the most excellent one among
those conversant with spells, resuscitated that tree whichhad been
reduced to ash by the fire of poison. He brought it back to life by
means of the power of his spell. That man also was revived along
with the tree. Thereupon, Tak$aka spoke to Kasyapa, that expert
in the use of spells:
43-46. “O Brahmana, whatever you do, see that the words
of the sage do not turn out to be false. I shall give you twice the
amount that the king is likely to give you. О excellent Brahmana,
return immediately.” After saying thus Tak$aka gave him the
most valuable gems and made the Brahmana Kasyapa who was
well-versed in spells, return (to his own place).
With the vision born of knowledge Kasyapa found out that
the king was destined to live only for a short period. Having
obtained the gems from Tak$aka Ka&yapa quietly went back
to his hermitage.
 Ш Л 1.47-62 73

Так$ака called together all the serpents at that very moment

and told them:
47. “Ye all assume the guise of sages and go to that king
immediately. Give fruits as presents to Parik$it.”
48-51. Saying “So be it”, all the serpents offered fruits unto
the king. Tak$aka assumed the form of a worm and hid himself
in a certain jujube fruit ready to bite the king.
King Parik$it distributed all the fruits given by the serpents in
the guise of Brahma^as to the ministers and elderly gentlemen.
But out of curiosity he took a big fruit in his hand. At that time
the sun was about to set.
52-55. The men present there, all the Brahmaoas and the
kings, said to one another, “May the words of the sage not
be false”(?). Even as they were saying thus, a red worm was
clearly seen by king Parik$it and by all the others. The king
said, “Will this worm bite me now, О excellent Brahmagas?”
Saying thus he placed that fruit upon his neck along with the
worm. Tak$aka who was residing in the fruit placed upon his
neck suddenly came out of that fruit and coiled round the body
of the king.
56-59. When the king was encircled by Takgaka, all those
who were at the sides fled out of fear. Afterwards, О Brahmapas,
the king was immediately burned and reduced to ash along with
the palatial building by the powerful fire of the poison of Так-
?aka.
Along with the priests the ministers of that king performed
the obsequies of the king and crowned his son named Janamejaya
in the kingdom with a desire to protect the whole world.
The Brahmajcia, the excellent sage named Kasyapa who had
come to save the king from Tak$aka, was censured by all the
people.
60-62. He wandered over all the territories. He was rebuked
and reviled by all good people. He did not get any place to stay
in any village or in a hermitage. To whichever land he went he
was driven out from those places by the general public. Then
he sought refbge in (Sage) &kalya. Kasyapa who was censured
by good people, bowed down to sage Sakalya. He intimated
this to the noble-souled Sakalya:
74 Skanda РигЗра
Kafyapa said:
63-67. О Sakalya, О favourite of Hari, О holy lord conver­
sant with all types of pious activities, the sages» Brahmapas,
friends and others censure me. I do not know the reason why men
censure me. Neither Brahmapa-slaughter, nor drinking of liquor,
neither defiling the bed of the preceptor, nor stealing, nor the sin
of associating with these (sinful) people have been committed by
me. О sage, none of the other types of sins too has been commit­
ted by me. Yet, people, kinsmen and others censure me for no­
thing. If you know the fault committed by me, О Sakalya, tell
that to me.
When this was said by Kasyapa, the great sage named £aka-
lya meditated for a short while and spoke thus to Kasyapa, O-
excellent Brahmapas :
Pious a n d V ir t u o u s A c ts E n u n c ia t e d by S a ka ly a

Sskalya said:
68-73. You went to save the great king Parik$it from Tak-
$aka. But on your way you were prevented by Tak$aka.
They call that person a Brahmaghataka (i.e. slayer of a Brah-
mana) who is competent to treat a person afflicted by poison or
sickness but does not save such a person in this world. Whether
it is due to anger, lust, fear, covetousness, jealousy or delusion,
О leading Brahmaija, if a person does not save a man afflicted
due to poison or other ailments (he has no way of atonement).
A Brahmapa-slayer, a drink-addict, a thief, a defiler of precep­
tor’s bed and one who is defiled by associating with these—none
of these has any way of expiation.
There is some kind of atonement (from sin) for a person who
sells his daughter, who sells horses as well as one who is ungrate­
ful. Such expiation is found in scriptures. But the person who,
though competent, does not save one who is afflicted by poison
or ailments, has no mode of atonement. Even by means of ten
thousand kinds of expiations he cannot be saved from his sins.
74-78. No righteous person should take food with him in
the same row. He should not converse with him. He should
not look at that man at any place. Merely by talking to him one
will incur great sins.
 Ш Л 1.79-88 75
That great king Parik$it was very virtuous and had spotless
reputation. He was a devotee of Vi$pu. He was a great Yogin
and protector of the four castes. He had heard devoutly the
story of Hari from the son of Vyasa (i.e. Suka). You did not
protect him. At the words (i.e. request) of Tak$aka you returned*
Therefore, you are blamed by leading Brahmapas and kinsmen.
Although the end of the life of the great king Parik$it was
imminent, treatment must have been administered by learned
men till the death (of the patient).
79-81. “As long as the vital airs cling to the throat of a man:
about to die, it is necessary that treatment should be continued.
The way of Kala (Death)is crooked.” This verse has been quoted
by persons who have mastered the science of medicine.
Therefore, though you were capable of treating, you did not
administer medicine. You returned from half the way. Hence-
you are despised.

On being told by Sakalya thus KaSyapa said:

KaSyapa said:
82-84. О sage of holy rites, tell the means of quelling this-
sin of mine, so that my kinsmen and friends will accept me once
again. О Sikalya, О favourite of Hari, have pity on me.
On being requested by Kagyapa thus, Sakalya the eminent
sage meditated for a short while and spoke thus to Казуара out
of sympathy:
Sakalya said:
85. I shall tell you the means for quelling this sin. That
should be carried out by you immediately. Do not delay, О
Brahmapa.
86. On the banks of Suvarpamukhari there is (a mountain)
well-known as Venkatadri. It is the place of residence of the
Lord of Lak$mi. It is honoured in all the worlds.
87-88. On that meritorious holy mountain £e$agiri which
is bowed to by Suras and Asuras and which destroys the sins o f
Brdhmapa-slaughter, drinking of liquor and stealing of gold,
there is (a lake named) Svamipujkariiji, the dispeller of all sins.
It is to the north of Srinivasa. It yields auspiciousness.
76 Skanda Ригйда

89-92a. Go to the mountain Venkat&dri. Take your holy

bath in the auspicious Svamipu$karipi with due Sahkalpa (i.e.
ceremonious pronouncement of one’s resolve). Visit «Hari, Lord
Varaha, go along the western bank, go to Hari’s temple and
there, in accordance with the injunctions, visit Srinivasa residing
on Svarnacala. Worship the Lord Supreme, the bestower of
immunity from fear, the Lord holding the conch and the discus,
the Lord adorned with the garland of sylvan flowers. On visiting
him you will be rid of your sins. Do not be in any doubt, О
Brahmapa.
92b-94a. On being told thus by Sakalya, Kaiyapa, the
eminent sage, went to the prominent mountain Venkata Saila
bowed down to by Suras and Asuras. He took his holy bath in
the auspicious Pu$karipi with all requisite observances. The
Brahmapa KaSyapa who was a master of medicine and medical
science, regained normalcy (i.e. his previous status).
94b-96. All the kinsmen, О Brahmapas, honoured Кабуара,
the excellent Brahmapa. in the way proper to him (saying)
“ There is no doubt. You are worthy of being honoured.”
Thus, О Br&hmapas, the greatness of Venkatacala has been
recounted to you. One who listens to this with devotion is
honoured in the world of Vi$pu.

CHAPTER TWELVE

The Greatness o f Svamipufkaripl

R e d e m p t io n fro m T a m isr a a n d o t h e r H ells

T h r o u g h H o ly B a th in S v a m ipu sk a r h ?!

The sages said:

1-2. О SOta conversant with the essence of all things, О
master of Vedas and Vedaiigas, О holy lord, describe to us the
greatness of Sri Svamipu$karipi, merely by remembering which a
man on the earth shall become liberated.
 I U 12.3-17 77
l§rl SHta said:
3-8. Those who praise, those who take their holy bath in
and those who speak about Svamitirtha never experience the
tortures of the hells of twenty-eight types,1viz. Tamisra, Andhata-
misra, Raurava, Maharaurava, Kumbhipaka, Kalasutra, Asi-
patravana, Kfmibhak$a, Andhakupa, Sandamsa, Salmali, Lala-
bhaksa, Avici, Sarameyadana, Vajrakanaka, K$arakardama-
patana, Raksogaqasana, Sulaprotanirodhana, Tirodhana, Sucl-
mukha, PQya$onitabhak§a, Vi$agniparipi^ana etc. (a few miss­
ing). О Brahmapas, by taking holy dip in Svamitirtha a man
does not fall into any of the hells numbering twenty-eight.
9-10. If anyone steals wealth, children or wives of others,
he is bound with Kalapa£a (Noose of the god of Death) by the
terrible messengers of Yama and he is dropped into the terrible
hell Tamisra. He is kept there for a number of years. If the per­
son takes his holy bath in Svamitirtha, he is not thrown into that
(hell).
11-13a. A base man who is antagonistic to his mother, father
or Brahmanas is thrown into the hell Kalasutra which extends
over ten thousand Yojanas. He is cast into a copper-threshing mill
which is heated by fire from below and by the Sun’s rays from
above while the victim is afflicted with hunger. If he takes his holy
bath in Pu$karipl, he is not thrown into that (hell).
13b-14. A man who transgresses the path laid down in the
Vedas and clings to evil ways is thrown into the terrible hell Asi-
patravana by the servants of Yama. If he takes his bath in Svami­
tirtha, he is not cast into that (hell).
15-17. A man who (exclusively) eats sauce of ground peas
etc. in a different row, a man who, due to delusion, takes food
without performing the five Yajilas, О Brahmapas, is thrown into
the hell Kj-mibhojana by the soldiers of Yama. He will be eaten
by hundreds of worms. He will be compelled to eat the worms.

1. The different types of hells, the tortures therein and sins for which
they are meant are detailed in different Puripas like MkP, PdP and others.
They differ in some details from this chapter. These deterrent punishments
are procalimed in order to dissuade people from committing immoral
acts.
 78 Skanda Р игйца

He himself will be turned into a worm and will stay there till the
sins are exhausted. If he takes his holy bath in Svamitirtha, he is
not thrown into that (hell). .
18-20a. If any person takes away the wealth of a Brahmapa
with (showy) friendliness or through force, if a king or his officer
lakes away the wealth of others (illegally), he is tortured by means
of tongs heated in fire pits full of red hot iron balls in the terrible
hell Sandaihsa by Yama’s men. If he takes his holy bath in Svami­
tirtha, he is not thrown into that (hell).
20b-23a. If a base man carnally approaches a forbidden wo­
man or if a woman carnally approaches a forbidden man, О
Brahmaria, they are compelled to embrace red hot iron (dummy
of a) woman or man as the case may be. They will stand like this
as long as the moon and the sun last. They are thrown into the
terrible hell named Sfici by the servants of Yama. If he or she
takes the holy bath in Svamitirtha, they are not thrown into that
(hell).
23b-24. A person who harasses or torments any creature in
diverse ways and modes of affliction, is thrown into the terrible
hell Sal mail full of thorns. If he takes his holy bath in Svami­
tirtha, he is not thrown into that (hell).
25-26a. If a king or his servant closely follows a heretic,
if anyone breaks the boundaries of piety and virtue, he is
thrown into Vaitaraiji. If he takes his holy bath in Svamitirtha,
he is not thrown into that (hell).
26b-28. A person defiled by the contact of a Sfidra woman,
a person devoid of cleanliness and good conduct, a person bereft
of shame, a person who has abandoned (i.e. flouted the autho­
rity of) the Vedas, a person of perpetual brutish activities is
thrown into Atibibhatsa ('extremely hideous*) hell filled with
putrid matter, faeces, urine, blood, phlegm, bile etc. by the ser­
vants of Yama. If he takes his holy bath in Svamitirtha,,he is not
thrown into that (hell).
29-30. If a person going on a hunt torments deer and wild
animals through hounds and arrows, he will be pierced through
by volleys of arrows in the other world by the servants of Yama.
,'He is thrown into the hell named Pragarodha by the servants of
Yama. If he takes his holy bath in Svamitirtha he is not thrown
into that (hell).
II.i.12.31-43 79

31-32. If a hypocrite kills animals in a Yajfia without

the rites performed in accordance with the injunctions, О
Brahmapas, he is cast into the hell Vaiiasa in the other world
by the servants of Yama. He is cut, shorn and chipped by the
soldiers of Yama- If he takes bath in Pu$kariQi, he is not thrown
into that (hell).
33-34a. If a person compels his own wife of the same caste
to drink semen virile, in the other world he is thrown into a pit
of semen virile and compelled to drink it. If he takes his holy
bath in Pu$karipi, he is not thrown into that (hell).
34b-36a. If a person waylays men and robs them, if a person
administers poison, if a person burns down a whole village, or if
a person steals the merchandise of a trader, О excellent Brah-
martas, in the other world he is thrown into the terrible hell nam­
ed Vajradam§tra and kept there for a long time. If he takes his
holy bath in Svamitirtha, he is not thrown into that (hell).
36b-37. There are many other hells in the other world, but
by taking a bath into Svamitirtha a man does not fall into them.
By taking bath once in Pu$karipi one derives the benefit of a
horse-sacrifice.
38. (By him) knowledge of the soul shall be attained directly
as well as the four types of salvation. (His) intellect does not
revel in sin nor shall there be any misery.
39. The benefit that is obtained by men through ТиШригща-
dana (i.e. making a gift of some stipulated articles weighed against
the donor) is obtained by persons by takingholyplunge in Svami­
tirtha.
40. The benefit that is obtained by men by means of a gift
of a thousand cows is obtained by men by taking holy bath in
Svamitirtha.
41. By taking a holy dip in Svamitirtha a person immedia­
tely attains whatever he desires among (the objectives in life such
as) virtue, wealth, pleasure and salvation.
42. Whether one has committed great sins or even has com­
mitted all sins, О Brahmapas, one becomes purified immediately
by taking bath in Svamitirtha.
43. By taking holy bath in Svamitirtha men shall obtain
intellect, fortune, fame, wealth, knowledge, virtue, detachment
and purity of mind.
 80 Skanda Purina

44-45. Ten thousand sins of Brahma^a-slaughter, ten thou­

sand sins of imbibing liquor, ten thousand sins of carnally ap­
proaching the preceptor’s wife committed by habitual sinners,
ten thousand sins of theft of gold and crores of the sins of asso­
ciating with these sinners—all these are quickly dissolved by tak­
ing holy plunge in Svamitirtha.
46-47. All the sins on a par with the sin of Brahmapa-slaugh-
ter, the sin of drinking liquor, the sin of carnally approaching
the wife of the preceptor, the sin of stealing gold and the sin of
associating with these sinners—О believers in Veda, all these
perish by taking holy bath in Svamitirtha.

I f P erso ns have no F a it h in th e G rea tn ess o f

S v am it Ir t h a , T h ey w il l F all in t o G r ea t H ells

48-49. No doubt should be entertained in the matter men­

tioned above. Otherwise the servants (of Yama) will place heated
axe at the tip of his tongue. If anyone says that this is exaggera­
ted praise, he shall fall into a hell. He should be known as a pig
excluded from all holy rites.
50-52. Alas, the folly, alas, the silliness, the stupidity of
(ordinary) people, О excellent Brahmapas, who try to revel in
other places and avoid this holy spot even while there is the Tirtha
named Svamitirtha which is destructive of all sins, which bestows
the knowledge of non-duality on men, which yields worldly plea­
sures and salvation, which grants all desired objects always and
is destructive of ignorance! Alas, the extent of (their) delusion
which cannot be adequately expressed by me!
53-54. One who has taken his bath in Svamitirtha need not
be afraid of the god of Death- Those men who visit Svamitirtha
and take bath therein, eulogize it, praise it, touch it or bow down
to it, do not drink the breast-milk of mothers (again) (i.e. get
Mokfd), О Brahmapas.
55- Thus, О Brahmartas, the greatness of Svamitirtha has
been narrated to you. It yields worldly pleasures and salvation to
men. It dispels all sins.
 ИЛ. 13.1-12 81

CHAPTER THIRTEEN

The Greatness o f Svamipu$karinl

T h e St o r y of D harm a gu pta

Srt SUta said:

1. I shall recount the greatness of Svamitirtha once again
out of respect for you all, О residents of Naimi$a forest.
2. There was a great king named Nanda. He was born of
the Lunar race. He ruled righteously over this oceangirt earth.
3-4a. He had a son who is remembered by the name Dharma­
gupta. Nanda entrusted the burden of protection of the king­
dom to his son. The old king who had controlled his sense-organs
and mastered (craving for) food entered a penance grove.
4b-5. When the father had gone to the penance grove, the
king named Dharmagupta protected the earth. He was conversant
with virtue (Dharma). He was skilled in statesmanship. He wor­
shipped Devas, the chief of whom is Indra, by means of many
kinds of Yajnas.
6-7a. To Brahmarias he gave monetary gifts and land grants.
When that king was ruling, all the people were devoted to their
duties. There were no depredations of thieves etc. in that
kingdom.
7b-10. Once Dharmagupta mounted his excellent horse, О
eminent Brahmanas, eager to go ahunting. He roamed about in
the forest very terrible due to lions and tigers. The quarters in
the forest were covered with Tamala (Indian Cinnamon), Tala
(palm tree), Hintala (marshy date tree) and Kurabaka (red ama­
ranth). The spaces in between the cardinal points echoed with
the humming sound of the swarms of inebriated bees. All the
lakes in the forest were full of water and abounded in golden
lotuses, white lotuses, blue lotuses and water lilies. There were
many ascetics who graced the forest.
11. While king Dharmagupta roamed about in the forest, О
Brahmanas, night befell him enveloping all the surrounding quar­
ters with darkness.
12. The king endowed with humility performed the evening
 82 Skanda PurSria
prayer (Sandhya) in the forest and repeated the Gayatri Mantra,
the mother of the Vedas.
13-14. Afraid of lions, tigers and other (wild animals) the
prince resorted to a tree. A certain bear that was frightened of a
lion came near the prince. A certain lion roaming in the forest
chased the bear. The bear chased by the lion came to the tree and
climbed it.
IS. On climbing the tree the bear saw the king of noble soul
and great strength and exploit perched on the tree.
16-18. On seeing him the wild bear said to the king: “O
eminent king, do not be afraid. Let us both stay here the
whole of the night. A lion of very huge body with great strength
and large curved teeth has come to the foot of the tree. He is ex­
cessively terrible. During the first half of the night you may go
to sleep being protected by me. I will remain awake. Thereafter,
О king of great intellect, protect me as I sleep during the later
half of the night.”
19. On hearing his words the son of Nanda went to sleep.
Then the lion told the bear, “Let this king who is asleep be given
away to me.”
20. The bear who was conversant with virtue said to the
lion, О excellent Brahmapas: “You do not know righteousness,
О king of beasts roaming in the forest-
21. Those who are guilty of breach of trust will face great
difficulties in the world. The sins of those who are treacherous to
friends cannot be destroyed even by means of ten thousand
Yajfias.
22. One can somehow expiate for all the sins such as that of
Brahmapa-slaughter etc., but the sin of the treacherous ones will
not perish even after crores of rebirths.
23. О lion, I do not consider Meru too heavy to the surface
of the earth. I consider a treacherous fellow burdensome and
very heavy (to the earth).”
24-27. On being told thus by the bear the lion kept quiet.
When Dharmagupta woke up, the bear went to sleep on the tree.
Thereupon, the lion spoke to the king, “Give away this bear to
me.” On being told thus by the lion the king unhesitatingly
dropped to the ground that bear that had gone to sleep placing
its head on his lap! While being dropped down by the king, the
Il.i 13.28-42a 83

bear supported himself by holding on to the tree. Fortunately he

did not fall on the ground from the tree. Then the bear approach*
ed the king and angrily spoke these words:
28. “O king, I am a scion of the family of Bhfgu. My name
is Dhyanaka$tha. I can assume any form I wish. I have assumed
this form of a bear.
29. Why did you let me down while I was asleep though I
am devoid of any sin, О king? By my curse you shall instantly
become insane. You will be roaming about over the earth.’*
30. After cursing the king thus the sage spoke to the lion:
•‘You are not (really) a lion. You are a great Yak$a, a minister
of Kubera.
31. Out of your ignorance once you joyously sported about
in the company of women in the presence of Gautama on the
mountain Himavan.
32. By chance Gautama came out of his hut to fetch sacri­
ficial twigs. On seeing you naked he pronounced a curse:
33. ‘Since you remained in my hermitage today without any
clothes on, you will undoubtedly be turned into a lion today.’
34. Formerly you were a Yak$a and a minister of Kubera
named Bhadra. It was through the curse of Gautama that you
obtained the form of a lion.
35. Indeed Kubera is by nature righteous. His servants too
are like him. Hence why do you kill me, a sage and resident of
the forest?
36-37. О lord of beasts, I know all this through the
power of meditation.”
On being told thus by Dhyanaka$tha he immediately aban­
doned the form of lion and resumed the form of Yak$a, the
minister of Kubera. With palms joined in reverence he bowed
down to sage Dhyanaka$tha and said:
38-42a. “O great sage, today all those previous events have
been recollected by me. At the time of cursing me Gautama had
mentioned about the end of the curse as well. Gautama, the emi­
nent sage, had said to me thus, OBrahmapa: ‘When you carry on
a conversation with Dhyanakasjha in the form of a bear, you will
get rid of this form of lion and will regain the form of Yak?a.’
Since my form of lion has been destroyed now, I know you, О
 84 Skanda Purana

great sage, as the pure ascetic named Dhyanaka$tha who can al­
ways assume any form he likes.”
After saying this, the eminent Yak$a bowed down toDhyana-
ka$tha, got into an excellent aerial chariot and went to
Alakapurl.
42b-43. On seeing the excellent king in the form of a mad
man the ministers took him to his father’s presence on the banks
ofReva. To him they intimated the mental derangement of
his son.

At the I n st a n c e o f J a im in i D h a r m a g u p t a T akes
H is H o l y B a t h in S v a m it Ir t h a w h e r e b y
H is M adn ess D isa ppe a r s

44-46. After knowing the account of his son, Nanda, the

father, took the son immediately to the presence of Jaimini. To
him he reported the story of the son from the beginning:
“O Holy Lord Jaimini, my son has become insane now. О
great sage, tell me the means of curing his madness.”
47. On being requested thus, Jaimini, the eminent sage,
meditated for a long time. After meditating long he said to
king Nanda:
48. “It was on account of the curse of Dhyanaka$tha that
your son became mad. I shall tell you the means of getting
liberated from his curse.
49-53a. On the sacred mountain Venkatadri which is des­
tructive of all sins and consists of many kinds of minerals,
on the banks of Suvarpamukhari there is a very great Tirtha
named Svamipu$karipi. It is the holiest of holy Tirthas; it is the
most auspicious of all auspicious places. It is mentioned in the
Vedas; it is highly meritorious; it dispels the (great) sins like
Brahmapa-slaughter etc. О highly intelligent one, take your son
there and make him bathe therein. Immediately his madness
will disappear. There is no doubt about that.”
On being told thus Nanda bowed down to Jaimini, the
eminent sage, took his son and went to Svamipu$karipf.
53b-57. There he made his son take his bath with the
requisite holy observances. Merely by taking his bath the son
Ш .13.58-64 85

got rid of his madness instantaneously. King Nanda too took

his holy bath in the waters of Svamipu$karipi.
Along with his son, the father stayed there for a day, wor­
shipping VenkateSa, Srinivasa, the storehouse of mercy. Nanda
took leave of his son and went to the forest for penance.
After the father had departed the son, king Dharmagupta.
offered much wealth devoutly to Venkatega, О Brahmapas. He
gave money, foodgrains and land to Brahmanas.
58-60. Thereafter, he went to his city along with his
ministers. He righteously protected the kingdom inherited from
his father and grandfather and rendered it devoid of thorns (i.e.
enemies and troubles). О Brahmanas, Dharmagupta was highly
virtuous.
Those man who are afflicted with madness, epileptic fits, evil
spirits etc., О eminent Brahmanas, shall be liberated from them
by taking the holy bath here in Pu$kariiji. It is the truth,
truth alone that I speak.
61. He who goes to another Tirtha abandoning Svami-
pu$karini, leaves off the tasty cow’s milk and requests for the
juice of spurge (i.e. a kind of plant having milky juice).
62-64. All those men who take their bath in any water any­
where repeating (the name) ‘Svamitirtha’ three times, О Brah-
magas, will go to Brahma’s region.
Thus, О Brahmanas, the auspicious story of Dharmagupta
has been related to you. Merely by listening to this the sin of
BrahmaQa-slaughter perishes.
 86 Skanda Ригдра

CHAPTER FOURTEEN

The Greatness o f Svamipufkarirtl (<continued)

T h e S to r y of a B r a h m a n a N am ed S u m a t i

Sri Siita said:

1-2. О ascetics, О ye all residents of Naimi$a forest, I shall
recount once more the greatness of Svamitirtha. Formerly, on
account of his association with a Kirati ('huntress’) Sumati, a
Brahmapa, drank liquor. He took his bath in Pu$karipi and was
liberated from the sin.

The sages asked:

3-4. Whose son was Sumati? How did he come (i.e. become
addicted) to drink liquor? How was he enamoured of a Kirata
woman? О Siita, the most excellent one among those conversant
with the Purapas, kindly narrate this now in detail to us all.
Sri Siita said:
5-6. In the land named Mahara$tra there was an orthodox
Brahmapa well-known as Yajnadeva. He was a master of the
Vedas and Vedangas. He was very compassionate, hospitable to
guests and a regular worshipper of Siva and Narayapa. That
Yajnadeva had a son named Sumati.
7. He left his father and deserted his chaste wife. Devoted to
an assembly of lecherous persons, he went to the Utkala land
(Orissa).
8. In that land there lived a Kirata woman (a Kirati) who
was young and of enchanting beauty. For a long time she temp­
ted young men and took away all their wealth.
9. Sumati, the base Brahmapa, went to her house. That hun­
tress (Kirati) caught hold of Sumati, (though) he was a Brahmapa
without wealth.

D ue to H is A s s o c ia t io n w it h t h e K ir a t I t h e B r a h m a p a
N a m ed S u m a t i I n c u r s a G r e a t S in

10-12. Sumati associated with her. He was solely interested

in sexual union with her. From here and there he stole many
Ш .14.13-24 87

things and much wealth and always handed them over to her. He
sported with her for a longtime. He took food in her house. He
drank liquor along with her from the same goblet. Sportingabout
thus with her for a long time, eagerly engaged in sensual plea­
sures, he never remembered his parents or wife.
13. Once he went to the house of a certain Brahmapa to
commit theft along with the Kiratas. He too assumed the guise
of a Kirata.
14-15. He was rash and ferocious. With a sword in his hand
he went to steal his wealth. With his sword he killed the master
of that house, took away plenty of wealth and went to the house
of the Kirati.
The terrible, hideous, evil spirit of the sin of Brahmapa-
slaughter followed him as he proceeded ahead.
16. Clad in dark-blue clothes, the terrible spirit with extreme­
ly red hair roared boisterously shaking heaven and earth.
17-18. Chased by the ogress, he wandered over the whole
of the earth. Thus roaming over the entire earth once Sumati
went to his own village- The evil Brahmapa of vicious soul
was frightened on being chased by that evil spirit. He went into
his own house.
19. The devil of the sin of Brahmapa-slaughter pursued
him and went to the house along with him. Saying “Save me,
save me”, Sumati sought refuge in his father.
20. Saying to him, “Do not be afraid”, the father exerted
himself to protect him. At that time Brahmahatya spoke to his
father:
Brahmahatya said:
21-22. О Yajnadeva, О excellent Brahmapa, do not accept
him. He is a drink-addict. He is a thief. He is murderer of a
Brahmapa. He is a great sinner. He is antagonistic to his mother
and father, a deserter of his wife. He is a sinner. He is defiled due
to his association with a Kirati. Leave him off. He is vicious.
23-24. If you agree to protect, О Brahmapa, this son who
is a great sinner, I will devour your wife, his wife, you as
well as this son, О Brahmapa. I will devour the whole family.
Hence leave this son off. If you leave this son off, I will release
all of you now.
 88 Skanda Parana

25. It does not behove you, О highly intelligent one, to get

the whole family destroyed for the sake of one member.

On being told thus by her, Yajfladeva spoke to her:

YajHadeva said:
26. Affection for my son afflicts me. How can I forsake
him?

On hearing that utterance of the Brahmana Brahmahatya

spoke to him :

Brahmahatya said:
27-29. He has become fallen. He has been banished from
the social system of castes and stages of life. Do not show any
affection to this son. Even his sight is censurable.

After saying this, even as Yajnadeva was looking, that

Brahmahatya struck his son named Sumati with her palm. Crying
out “O father, О father” he lamented much.

M ea n s o f G e t t in g F r ee fr o m B r a h m a h a t y a
S u g g e s t e d t o S u m a t i b y D u rva sas

30-31. The father, mother and wife of Sumati lamented

then.
In the meantime the great Yogi Durvasas, the virtuous and
excellent sage, a part of Sankara himself, fortunately came there.
On seeing that sage, the incarnation of Rudra, Yajnadeva eulo­
gized and bowed to him. On behalf of his son he begged of him
an asylum:
32-37. “O great Yogin, О Durvasas, you are a part of San­
kara himself. Persons devoid of merit will never have a vision of
yours. My son is slayer of a Brahmapa, a drink-addict and a
thief. Even the ogress of the sin of Brahmapa-slaughter has come
to strike him down. Tell me the means whereby this son of mine
shall be rid of the great sins and this terrible Brahmahatya shall
cease tobe(i.e. to torment him) quickly. Take pity on my son. He
is the only son of mine, О sage. I have no other son. If be dies,
 Il.i. 14.38-46 89

my family will become extinct and uprooted- There will not be

anyone to offer riceballs to the Manes. So, О holy lord, О sage,
take pity on us.”
38. On being told thus, Durvasas, a part of Sankara, medi­
tated for a long time and said to Yajnadeva, the most excellent
Brahmana:

Durvasas said:
39. О Yajfiadeva, an extremely terrible sin has been commit­
ted by your son. His sin cannot be expiated even by ten thousand
modes of expiation.
40. Still I shall suggest an atonement for the suppression of
that sin of your son. О Brahmana, listen (carefully) with your
mind not distracted by anything else.
41. On the highly meritorious mountain Venkatadri which
is destructive of all sins, there is a lake named Svamipu$karifli
that bestows auspiciousness.
42-43. If your son takes his bath there he shall be rid of sins
instantaneously.

S u m a t i L ib e r a t e d fr o m B r a h m a h a ty A T h r o u g h
H o l y B a th in S v a m ip u $k a r ii ^I

On hearing these words of the sage Yajnadeva of great intel­

lect took his son and went to Svamipu$karirti. He made his son
bathe there—his son Sumati who was tormented by the evil spirit
of the sin of Brahmapa-slaughter.
44-45. A sweet-toned ethereal voice said to the Brahmana:
“O Yajfiadeva of good holy rites, О Brahmapa of exalted
magnificence, your son has become purified by means of this holy
bath. О ВгаЬтаца, do not entertain any doubt. That Tirtha has
a power of this sort. It is an axe unto the tree of sins.”
46. Thus, О Brahmapas, the ancient legend has been recoun­
ted to you all. It yields the benefit of a Vajapeya sacrifice to those
who listen and read.
90 Skanda Puraqa

CHAPTER FIFTEEN
The Greatness o f Ramakrfna Tlrtha *
Sri Snta said:
1*3. Listen with great concentration (of mind) to the great­
ness of К ода Tirtha located on the mountain named Venkata
that is highly meritorious and destructive of all sins.
By merely taking the bath here even an ungrateful person
will be liberated (from sins). All those persons who insult and
dishonour fathers, mothers, preceptors and elders, those who are
deluded, those who are wicked in their minds, and others who
are ungrateful and shameless, become purified merely by bathing
in this К ода Tirtha.
4-5. Formerly there lived a sage named К ода on the moun­
tain named Venkata. He was engaged in penance. He meditated
on Vi§riu with great concentration. It was he who made a Tirtha
for the purpose of bathing. It is an excellent Tirtha. By taking
bath there even once even an ungrateful man becomes liberated.
6. In this connection I shall recount the ancient legend that
is destructive of sins. Merely by listening to it a man attains
salvation.
7-8. Formerly there was a prominent Brahmapa named
Я атакода. He was a great sage. He was of good conduct and
habits. He was truthful and eloquent. He was endowed with
kindness for all living beings. He behaved impartially towards
enemies as well as friends. He had perfect control over his sense-
organs. He was an ascetic who had conquered his senses. He was
an expert in the knowledge of the Supreme Brahman. He resorted
solely to Brahman.
9-12a. That sage of such a magnanimity performed a very
severe penance. He was motionless in every limb wherever he
stood on the surface of the earth. He did not move even to the
extent of an atom from his position.
He stood there and performed penance for many hundreds of
years. An anthill was formed over him and it covered all his body.
Though the whole of his body was thus covered by the anthill,
К атакода, the great sage, went on with his penance and was
not aware of the anthill.
 II.i.l5.12b-25 91

12b-15. While he was performing the penance, Vasava (the

Rain-god) let loose groups of clouds and showered heavily on
the great sage. Thus he continuously showered for seven days.
Though he was showered with great torrential downpour, the
sage received that shower (quietly) with closed eyes. Deafening
the ears with loud rattling and rumbling of the clouds, a great
thunderbolt fell upon the anthill.

T h e L o r d D e l ig h t e d by t h e P e n a n c e o f t h e G rea t S a ge
R a m a k r $n a A pp e a r s B efo r e H im

16-18. While the Lord of Clouds showered rain unbear­

able due to cool winds etc., the top of the anthill crumbled on be­
ing struck by the thunderbolt. Then the Lord holding the conch,
the discus and the iron club manifested himself. He was seated
on Garuda and was adorned with garlands of sylvan flowers. Be­
ing pleased with the penance of Ramakf$Qa, he spoke these
words:
19-2la. “O Ramakf$ija, О storehouse of penance, О master
of the contents of the Vedas and Sastras (scriptural texts), an
excellent man who takes bath (in the Tirtha) on the day of my
manifestation (attains great merit). The benefit and merit that
he gets cannot be recounted even by &e$a. It is laid down that the
time for the holy bath, О Brahmaga, is when the Sun is in the
Zodiac Capricorn, on the great lunar day of Full Moon in con­
junction with the constellation Pu?ya.
2lb-24. A man of great intellect who bathes in Kf$ga-
tirtha on that day shall get rid of all sins. He shall obtain all
desires. Dcvas, human beings and all the Guardians of the Quar­
ters with great prowess arrive there in order to take their holy
bath in the auspicious waters of Kfspatfrtha and for the sake
of washing off their sins.
All these noble souls gain lustre similar to that of crores of
suns. Indeed they all become purified through the bath in this
Tirtha.
29. This great Tirtha shall be named after you. It will be­
come very famous in the world.”
After saying this £riniv&sa vanished there itself.
 92 Skanda Ригйда

26-27. Of such power is that Tirtha. It dispels great sins.

It bestows purity of intellect on men. It grants all prosperity and
magnificence.
Thus, О Brahmapas, the greatness of Kr$patirtha has been
recounted to you. It enables those who listen to and read this
(account) to attain the world of Visnu.

CHAPTER SIXTEEN
The Merit o f Making a Gift o f Water
P r a ise of the G if t of W a ter on !§RivENKATADRi

Sri Sata said:

1. One who does not offer water particularly to the thirsty
on the highly meritorious mountain named Venkata shall be born
amongst lower animals.
2. Hence on the prominent mountain Venkata a gift of water
should be made in accordance with one’s capacity. It is a great
thing that instils life in all.
3. In this connection they cite this ancient legendary story
of an exceedingly wonderful conversation between a Brahmapa
and a house-lizard.

H em a ng a B ecomes a H o u se -L iz a r d fo r n o t
O f f e r in g W a ter 456

4. Formerly there was a king named Hemanga in the family

of Ik$vaku. He was hospitable to Brahmapas and deeply engross­
ed in meditation on Brahman. He had conquered enemies and
had perfect control over his sense-organs.
5. He had gifted away as many cows as there are particles
of earth, drops of water or stars in the sky.
6. The earth is known as Barhigmatt (‘abounding in Dgrbha
grass’) on account of the Darbha grass used (and strewn in) the
Yajfias performed by him. Many Brahmapas had been satisfied
by him through the gift of cows, lands, gingelly seeds, gold etc.
 II.i.16.7-16 93

7. It is heard (i.e. reported) that there are no (kinds of) gift

not distributed by him. But, О Brahmapas, water was not given
by him because he thought that it was easily available.
8-9. When urged by Vasi$tha, the noble-souled son of
Brahma, he viciously argued, “It is worthless. It is available
everywhere. What benefit can accrue to the donor who gifts it?”
The lord of dull understanding still did not offer water. He
reasoned thus, 'There shall be merit in gifting away what is rare
to get.’
10. He adored and worshipped Brahmanas who were muti­
lated or physically handicapped in one or more limbs and who
were poor and unable to sustain themselves for want of means of
livelihood. He did not honour Brahmanas well-versed in the
Vedas, who were knowers and expounders of Brahman:
11-12. ‘AH people will worship renowned persons with due
veneration and honour. But what about helpless persons, persons
devoid of learning, persons with defective limbs and poor house­
holders? So they are the objects of my mercy.’1 Thus he gave
whatever he possessed to (physically) defective recipients.
13-1S. On account of that great sin he was born as a Cataka
bird in three births, as a vulture in one birth and as a dog in
seven births. Afterwards this king became a house-lizard, О
Brahmapa, in the abode of Srutakirti, a king of Mithila.
He lived in the street near the threshold of that king feeding
himself on insects and worms. That wicked soul thus lived for
eighty-eight years.

H em a ng a R ecollects t h e P r b v io u s B ir t h as a R esu lt
o f B e in g S p r in k l e d w it h W a ter w it h w h ic h th e
F eet o f S r u t a d e v a w e r e W ashed

16. Once an excellent sage well-known as Srutadeva came

to the abode of the king of Videha at midday. He was utterly
tired then.
1. The Purfloa is advocating a strange doctrine. Instead of appreciating
the humanitarian attitude o f the king in helping the helpless and physically
handicapped people, he is made a house-lizard. Probably scarcity of water
on the VeAkafa hill in summer may be the reason for inventing the story to
persuade people to make arrangement o f potable water on the TIrupati hill.
 94 Skanda PurSpa

17-18. On seeing him the king was much delighted. He got

up instantaneously with Madhuparka (i.e. respectable offerings to
an honoured guest); he received him respectfully. The water with
which his feet were washed, was sprinkled by the king over his
own head. As fate had destined its timing, some of the drops
of that water thus sprinkled fell on that house-lizard.
19. Immediately the lizard remembered the previous births.
It was dejected on account of what had been committed. “Save
me, save me”, cried it aloud to the Brahmaqa who had come to
the house.
20-21. On hearing the sound of a lowly creature the
ВгаЬтаца became surprised. (He said,) “Whence do you cry,
О lizard? What was that action that has resulted in this plight
of yours? Are you a god or a demi-god, or a king, or an excellent
Brahmaga? О highly fortunate one, who are you? Tell me. I
shall redeem you today.”
22-27. On being told thus the king told Srutadeva: “I was
a great king born of the family of Ik$vaku. I was an expert in the
art of wielding weapons. I had gifted away as many cows as
there are dust particles on the earth, drops of water in the ocean
and stars in the sky.
I had performed all sorts of Yajnas. I had arranged for PUrtas
(i.e. works of public welfare, viz. building of rest-houses, tanks
etc.) as well. Many gifts were offered by me. Pious rites were
well-performed. Despite that I have fallen in a hellish condition,
О holy lord; I have not attained heavenly worlds.
Three times I was born as a Cataka bird, once as a vulture
and as a dog in seven births. While this king was sprinkling the
water with which your feet were washed over his head, a few
drops were scattered away. I was sprinkled somehow with them.
Thereby my sins were destroyed and I recollected previous
births.
28-29. О ВгаЪтаца, I have yet to take twenty-eight births
as a house-lizard. They are ordained by fate. I am much afraid
of those (too) many births. I do not see the reason thereof. Ex­
plain to me that in detail.”
On being requested thus the ВгаЬтаца told him what was
seen by him through the eye of perfect knowledge.
 ILi. 16.30-42 95

H em An g a is L ib er a ted fro m t h e S ta te o f H o use -L iz a r d

T h r o u g h t h e M e r it O ffe r e d by S ru ta d e v a

30-31. “Listen, О king, I shall tell the reason for your miser­
able plight. Water was not offered by you on the mountain nam­
ed Venkata. Thinking that water is easily available, you came to
the conclusion that it had no value. Ignorant that you were, you
did not give water to Brahmapas and other wayfarers even dur­
ing the summer season.
32-35. You left out deserving persons and showered gifts on
the undeserving. Нота is not performed on the ash after setting
aside the blazing fire. Is the holy basil plant abandoned and the
eggplant worshipped? The state of being helpless, mutilated or
completely devoid of limbs cannot be the ground (of charitable
gifts). The lame one and others who are helpless are only objects
of compassion.
Those who arc engaged in penance, those who possess know­
ledge (of the Supreme Being) and those who are devoted to Srutis
and Sastras are persons in the form of Vi$pu. They are always to
be worshipped and never the others. There too the JHdnins (i.e.
persons with spiritual knowledge) are extremely dear to and
favourites of Vi$pu always.
36. О king, even to the persons with knowledge it is Vi$nu
alone who is the most favourite. Hence a person with knowledge
is always worthy of being worshipped. It is laid down in Smftis
that he is more venerable than the most venerable ones.
37. Water was not offered nor good men were served by
you. Therefore, you attained this miserable plight, О scion of the
family of Ik$vakus.
38. I shall give you the merit acquired on the Vehkata
mountain for the quelling of your (sinful) Karmas, past, pre­
sent and future by means of that.”
39-40. After saying this, he touched water and bequeathed
his excellent merit of the holy bath performed (by him) on one
day. With what was given by the Brahmapa all its (house-lizard’s)
sins were destroyed. Hence the house-lizard abandoned the
terrible form befitting its action. Immediately a man was seen
(there).
41-42. He was seated in a divine aerial chariot. He wore
 96 Skanda Purdpa
divine garlands and garments as well as ornaments. Even as good
men were watching within the abode of the king of Mithila, he
joined his palms in reverence, circumambulated and bowed down
(to the Brahmapa). On being permitted the king* (started from
there) and went to heaven, eulogized by the immortal ones.
43-47. There he enjoyed great pleasures for ten thousand
years without any weariness. He himself was reborn as the mighty
warrior Kakutstha1 in the family of Ik$vaku. That great king was
the protector of the seven continents. He was hospitable to
Brahmapas and honoured by good men. He was on a par with
Devendra and was a part of Vi$pu.
Enlightened by Vasi$tha he performed all the good holy rites
and thereby destroyed all inauspiciousness etc. He acquired
divine knowledge and attained Sayujya (identity) with Vi§pu.
Hence Venkata mountain is meritorious and destructive of
sins. Offering water therein bestows the world of Vi$pu.
Thus, О Brahmapa, the importance of the gift of water on the
highly meritorious Venkatadri which is destructive of all sins,
has been recounted by me.

CHAPTER SEVENTEEN

The Greatness o f Venkafacala

A D e s c r ip t io n of the H o ly P lace S r i V e n k a t a c a la

Sri Suta said:

1. 1 shall once again relate the greatness of Venkatadri to
you all. Listen with great concentration and mental purity.
2. All the Tirthas on the earth as well as within the universe
are present on the mountain named Venkata.
1. A famous king of the Solar race. His real name was Puraftjaya. He
promised to help Indra against Asuras provided he carried him on his shoul­
ders. Indra assumed the form of a bull. Puraojaya occupied the bull (Indra)
and defeated the demons. Hence he became known as Kakutstha, ‘the
occupant of the hum p’ {Vide Raghuvathia 6.71).
 Il.i. 17.3-16 97

3-6. Devas, Sages, Siddhas, Sanaka and other Yogins, the

people of the regions Anga, Kosala, Karuata, Kagi, Gurjara,
Cola, Kerala, Pag^ya and all other lands visit this place along
with their families to serve every year Lord Puru?ottama
living on that excellent mountain. The Lord holds the conch
and discus. He wears the splendid yellow robe. His chest
is adorned with Kaustubha jewel. He gives immunity from fear
to the devotees. The Lord of Devas has large eyes. He is the
eternal Lord who can be known only through the Vedas.
7. Those who visit the shrine in the month of Bhadrapada
at the time of the great festival of Venkate^a shall be free from
sins. They will be the most excellent among excellent ones.
8-10a. Brahma, the grandfather of the world, celebrated the
great festival of hoisting the flag of Sri Venkate$a in the month
(when the Sun was in the Zodiac) of Kanya (Virgo). Every year
for the sake of visiting the Lord at the time of Brahmotsava1 of
the Lord, all human beings, all Devas, Gandharvas, Siddhas and
Sadhyas of great prowess gather there, О excellent Br&hmapas.
10b-ll. Just as the Vedic lore is the best among all lores,
Praijava (От) among all Mantras, life (vital air) among all the
dearest objects and the Wish-yielding Cow among all the cows,
so the great mountain of Venkata is the most excellent one
among all sacred places.
12. The great mountain of Venkata is the most excel­
lent one among holy spots like Se?a among all serpents, Garuda
among all birds, like Vi$pu among Devas and Brahmapa among
all castes.
13-16. The prominent mountain of Venkaja is the most
excellent one among holy spots. Like the divine tree among
trees, like wife among intimate associates, like Gahga among
Tfrthas and like Ravi (Sun) among luminaries, the great moun­
tain Venkata is the most excellent one among holy spots*

1. This is the most important festival of god VenkateSvara. It is cele­

brated in the month o f Srflvaija (August-September). F or its description cf.
VrP II. 50-53. It is called Brahmotsava as it is believed to have been started
by god Brahma. Historically it started in CE 966 through the donation of
the Pallava Queen Samavdi. Royal dynasties of the South generously sup­
ported this celebration.
98 Skanda Pur&na

Like Vajra (thunderbolt) among weapons, like gold among

metals, like Rudra among the followers of Vi$pu and like
Kaustubha among jewels, the great mountain Venkata is the
most excellent among holy spots. There is nothing else like this
which increases the pleasure of Vi$nu.
17-20- There is no other month like the month of Madhava.
There is no other Yuga equal to Kfta. There is no scripture like
the Vedas. There is no Tirtha equal to Ganga. There is no other
gift equal to that of water. There is no pleasure equal to
that of wife. There is no wealth on a par with agriculture.
There is no other profit greater than life. There is no penance
greater than fasting. There is no happiness greater than chari­
table gift. There is no other virtue on a par with mercifulness.
There is no other luminary equal to the eye. There is no satisfac­
tion on a par with eating food. There is no trade on a par
with agriculture. There is no friend equal to Dharma. There is
no fame equal to Satya (truthfulness).
21. Just like all these cited above, there is nothing equal to
the abode of the Lord (Venkatesa).
22. The chief of mountains named Venkata is such a great
holy spot, О eminent sages, the glorification (of which) dispels
all sins. Salutation to it bestows all types of happiness in the
world. The pilgrimage to it is worthy of being worshipped by
Suras.
23-25. I again emphatically tell its greatness: All the
Tirthas reside there. Thus among all of them the chief Tirtha is
the lake named Srisvami (i.e. Svamipu$karipi).
How is its greatness to be described by me? On its western
bank shines Bhiivaraha (Boar idol), the gentle idol in the act
of embracing his beloved. He helps all the people of the world.
On the southern bank of Srisvamipu$karipi perpetually
resides Venkatesvara, the bestower of boons, with his body
embraced by Lak$mi.
26. Thus, О Br&hmaQas, the excellent greatness of the holy
spot has been narrated to you- He who listens to this always is
honoured in the world of Vi$pu.
 Il.i. 18.1-16 99
CHAPTER EIGHTEEN

The Glory o f Sri Venfcafeivara

Sri SUta said:
1. Now I shall recount the greatness of Venkatesvara, on
hearing which one becomes liberated from all sins. There is no
doubt about it.
2, One who visits even once Lord Sri Venkatesvara attains
salvation. He shall attain Sayujya with Vi$$u.
3-4. The merit that is acquired in the course of ten years in
Kftayuga, is achieved by men in Treta in a single year, in
Dvapara i n five months and in Kaliyuga in a single day. The
benefit thereof to men is increased by crores moment after
moment.
5. Undoubtedly this shall happen in the case of those who
visit Srinivasa. All the Tirthas are present in Lord Sri Venkates­
vara.
6-7. All Devas, sages and Manes are present there.
Those who remember the great Lord, the bestower of liber­
ation, Lord Srinivasa, once, twice or thrice a day or always, or
those who glorify hint, О Brahmapas, are liberated from the
cage of sins.
8. They go to Narayana, the great Lord, VenkateSa whose
body consists of existence, knowledge and bliss and who was
worshipped by Sankhar&ja.
9-11. Merely by remembering him no torture by Yaraa will
take place.
If men worship, even once, the great Lord Srinivasa, of what
avail are charitable gifts, holy rites, penances and sacrifices.
If a person does not contemplate upon the great Lord
VenkateSa even for a moment, he is ignorant; he is a sinner; he
is dumb and deaf; he should be known as sluggish'and blind. He
will always have vulnerable points.
12. О eminent sages, if Srinivasa, the great Lord, is visited
once (only), of what avail is going on (the pilgrimage of) ЮШ,
Gaya and Pray&ga?
13-16. After obtaining the rare humanbirth, if men on the
earth visit or worship the great Lord Venkafeia, their birth has
 100 Skanda Ригала
become fruitful; they alone are blessed and not others. If
Venkatesa, the great Lord, is visited o r w orshipped, o f w hat
avail are Sarhbhu, B rahm a, Sakra o r all the Im rtiortal Ones?
Those men who are endowed with devotion to Venkatega, the
great Lord, although they bow down, rem em ber o r worship
those m entioned previously, do not experience m iseries; they
do not go to the abode o f Yam a.
17. Thousands o f the sins o f B rahm a#a-slaughter and ten
thousands o f the sins o f drinking liquor dissolve entirely, if
Lord N arayaga is seen.
18. If people wish fo r perpetual happiness and kingdom in
heaven, let them joyously bow down a t least once to the Lord
residing on V enkatadri.
19. W hatever m ay be the sins com m itted in the course o f
crores o f births, all o f them perish by visiting VenkateSvara.
20. I f anyone rem em bers V enkatesa, the great Lord, on
account o f his association with other people, o r out o f curiosity,
or due to covetousness o r on account o f fear, he shall not be
m iserable here o r hereafter.
21. One who glorifies and worships the Lord o f Devas on
V eiikatacala shall certainly attain SarUpya with Vi$nu. There is
no doubt about it.
22. Just as a well-kindled fire reduces firewood to ash
in a m om ent, so also a visit to Venkatega destroys all sins.
23-27a. D evotion to Lord V enkatesvara is said to be o f
eight types:1 (1) Tenderness tow ards those people who are
devotees o f Venkategvara; (2) Com plete satisfaction (on witness­
ing) the w orship o f Venkategvara; (3) D evoutly worshipping the
Lord oneself; (4) Physical activity for the sake o f the L o rd ;
(5) Desire and respectful eagerness to listen to stories o f the
greatness o f the L ord; (6) Excessive em otional excitement
m anifested in tone, eyes and all parts o f the body; (7) C ontinu­
ous recollection o f Lord Srinivasa; and (8) M aintenance
o f oneself solely depending upon th at Lord, the resident o f
V enkatadri.

1. This list is different from the standard nine types of devotion like
Sravana (Listening). Kirtana (Glorification), Smarana (Remembrance)
and others. There is a some overlapping here.
Ш .18.27Ь-38 101

О Saunaka and other sages of great prowess, if this eight-fold

devotion is present in any one, he alone will attain salvation
even if he be a Mleccha (Barbarian).
27b-29. Salvation is certain through the knowledge of
Brahman acquired by means of single-minded devotion and
listening to the Vedanta in regard to ascetics who have subli­
mated their sexual urge.
О Brahmarias, that very salvation can be acquired solely
through visiting Lord Venkatesvara by the people of all
castes and stages in life without the knowledge arising through
listening to the Upani$ads, without being in the stage of ancho­
rite and without even detachment (from worldly life).
30-34. Ere long one will have the salvation that bestows
exemption from rebirth.
By the favour of Srinivasa worms, insects, Devas, sages and
ascetics are all equal (of the same status) on the prominent
mountain of Venkata.
Do not be afraid, thinking ‘Many sins have been committed
by me.’ Let no one be proud, saying ‘Meritorious deeds have
been performed by me.*
When Venkatesa, Srinivasa, the great Lord, is visited, no one
shall be inferior or superior. All of them are great people.
If a person devoutly visits Srinivasa, the great Lord, on the
exceedingly meritorious (mountain) named Venkata which is
destructive of all sins, no one will be on a par with him in the
world, even if a person has mastered all the four Vedas.
35. He who devoutly worships Venkatesvara, the Lord of
Devas, goes to Hari’s abode along with a crore of the members
of his family.
36-37. Nothing is equal or superior to Srinivfisa in
meritoriousness.
If anyone out of delusion hates the Lord residing on
Venkatddri, it means that ten thousand sins of Brahmin-slaugh­
ter have been committed by him causing fall into hell. Even by
merely talking to him a man will fall into hell.
38. The Vedas are devoted to Srinivasa. Sacrifices pertain
to Srinivasa. Everything is solely devoted to Srinivasa. There is
nothing other than Srinivasa.
 102 Skanda Purара

39-42a. One should forsake everything else and resort to

Srinivasa.
By rendering service to Srinivasa one attains cr&res of times
of the benefit accruing from performing all the Yajfias,
penances, charitable gifts and holy baths in all the Tirthas.
One who meditates on Venkatadrinivasa for two Ghafikds
(i.e. 48 minutes) shall sustain twenty-one generations of his family
and is honoured in the world of Vi$pu.
If holy bath in Svamipu$karipl TIrtha and visit unto the
Lord is performed by people, why should they resort to the
waters of Gangfi?
42b-44a. If a person never visits VenkateSa, the great Lord,
he should be known as a person of mixed caste and not a person
born of the seed of (his legal) father.
Hence, О Brahmapas, by all efforts VenkateSa, the store­
house of mercy, should be seen (visited) with a desire for the
other world.
44b-45. Thus, О Brahmapas, the greatness of VenkateSa
has been narrated to you.
He who devoutly listens to this always and reads it, shall
obtain the benefit of the service unto Venkatanatha.

CHAPTER NINETEEN

The Greatness of Papavinafana Ttrtha1

P er m a n en t R esid e n c e o f B r a h m a a n d o th er s
o n Sr I V e n k a t a c a l a

SriSUta said: '

1. Henceforth 1 shall recount the greatness of Venkatacala
to you all Listen with attention and a pure mind.
2. There are thousands, lakhs and crores of lakes and rivers,
oceans of great merit, forests and hermitages.
I. This chapter states the procedure of the YStrft of VeAkat&drj.
 Il.i. 19.3-17 103

3. There are meritorious holy places like Vedaragya, Vasi$tha

and other sages, Siddhas, Caracas and Kinnaras.
4. Lord Madhusudana (Vi$rui) is present there along with
Lak$mi and Dharaiji. The Four-faced Lord (Brahma) (resides
there) with Savitrl and Sarasvati.
5. The Three-eyed Lord of Devas, the destroyer of Tripura
(lives there) with Parvati. Heramba, $apmukha and others,
Devas with Indra as their leader (all these live there).
6. О Brahmanas, Planets beginning with the Sun, the eight
Vasus, Pitrs and Guardians of the Worlds and other groups of
Devas (reside there).
7. (All these) live day and night within Venkatacala and on
its top, which is destructive of multitudes of great sins and a
sanctifier of the worlds.
8-10. Merely by looking at it men can attain intelligence
and happiness. The women-folk of Siddhas and Caracas who
have taken up residence on its top, always worship Venkatesa,
the storehouse of mercy. Crores of the sins of Brahmaga-slaugh-
ter and crores of the sins of cohabiting with forbidden women
perish when the winds from Venkatacala touch their limbs.

T ime fo r C l im b in g Sri Ve n k a t a c a l a a n d the

Procedure of M e d it a t in g on it

11-13. A devotee should request the mountain Veiikafadri

which enhances merit: “O golden mountain of great merits,
resorted to by all the Devas, even Brahma and other Devas attend
upon you with great faith. О excellent one among mountains 11
am treading upon you (of such good qualities). Forgive me this
one sin kindly, though 1 am evil-minded. Show meMadhava who
has taken up his residence on your top.”
14. After praying thus the man (the devotee) should gently
set his foot on Venkatadri, the most excellent one among moun­
tains. He shall then gently walk over the sacred Vehka^cala.
15-17. With the specific holy observances he should take
bath in Svamipu$karipl TIrtha on (mountain) Vankafadri of great
merits, which destroys all sins. Thereafter, he should offer rice-
balls even if they be of the size of a mustard seed. Or he should
104 Skanda Ригйца

offer rice-balls equal to the leaves of Sami tree unto the Manes.
Those who are stationed in heaven will attain salvation and
those who are in hells will go to heaven.

G rea tn ess o f the TTr t h a N a m ed P a p a v in Asana

18-20. On the top of the extremely sacred and pure Venka-

tacala there is a great and sacred Tirtha named Papavinasana.
It is well-known in all the worlds. It is the most excellent of all
the Tirthas, О Brahmanas. Merely by remembering it one will no
longer have to enter a womb (i.e. one gets salvation). One (i.e.
pilgrim) should go to it which is towards the north of Svamitir-
tha, and take his holy bath. By taking the holy bath there men go
to Vaikuptha. There is no doubt about it.

The sages requested:

21. О Siita, recount the greatness of the Tirtha called Papa-
vinaSa. О great sage, you have been enlightened by Vyasa. Indeed
you know everything.

Sri SUta said:

22. I shall recount to you all, О excellent Brahmanas, the
auspicious story of what happened in the penance-grove of
Brahma on the auspicious ridge of Himavan.
23. That penance-grove is sacred. Brahma’s penance-grove
is very auspicious. It is full of trees of various kinds. It is situa­
ted on a beautiful side of Himavan.
24. It abounds in hedges and creepers. It is frequented by
deer and elephants. It is resonant with the voices (talk, conversa­
tion etc.) of Siddhas and Caracas. It is made beautiful due to
the whole forest being in full bloom.
25-28. Many ascetics live sparsely in it. It is rendered splen­
did by sages. It is full of Brahmanas of exalted magnificence, as
resplendent as the sun and the fire. There are many anchorites
staying there and they are richly endowed with holy rites and
regular observances. There are many persons there regularly
performing Yagas with requisite initiation, who practised control
over their diet and were self-possessed. It is surrounded by per­
sons conversant with the Vedas and endowed with rich experi­
Il.i. 19.29-40 105

ence by the study of the Vedas. There are persons of all stages of
life there, viz. religious students, householders, anchorites and
mendicants, all of them strictly adhering to the duties of their
stages and performing (all the rites) ordained for their respective
castes. It is surrounded by Valakhilyas and other sages.
T h e E p is o d e of a S u d r a N am ed D r p h a m a t i
29-32. Once, О Brahmapas, a certain Sfldra named Dfdha-
mati, a venturesome fellow, joyously came near the Brahmapas
in that hermitage.
On coming to the penance-grove he was duly honoured by
the ascetics. (After announcing his) name Dfdhamati the Sudra
prostrated (before them) with the eight limbs touching (the
ground).
On seeing those groups of sages who were on a par with
Devas, who had great prowess and were performing different
kinds of Yajnas, the §Qdra was much delighted.
H e had an inclination to perform an excellent penance- He
approached the sage and ascetic, the head of the penance-grove
and said:
Drphamati said:
33. О ascetic, obeisance to you. Save me, О storehouse of
sympathy. With your grace I wish to perform a Yaga (sacrifice).
Be pleased with me.
T h e D u t ie s of a £ 0 d r a as T a u g h t to D r p h a m a t i by
the S age N amed K u l a p a t i 1
(Kulapati said:)
34-40. A Sudra is of inferior birth. He cannot be initiated
for the performance of a Yaga. So it is heard (i.e. mentioned in
the Vedas). If you have the inclination, be engaged in rendering
service.
Instructions cannot be imparted at any cost to one devoid of
(high) caste. In case he is instructed, the teacher-priest incurs a
great sin.
1. VV 34-44 describe the inhuman constraints on Sodras. Even the know­
ledge of non-Vedic subjects like poetry, drama, rhetorics is denied to them.
F o r more disabilities vide Kane, H D II. i. pp. 134-64.
 106 Skanda Pura/ta

No learned man should teach a Sudra nor shall he preside

over his Yaga. He should not teach a Sudra any (sacred) science
such as grammar etc. He should not directly teachaSfidra poetry,
drama, rhetorics, Purapa or Itihasa. If any Brahmana instructs
any Sudra these subjects at any time, the other Brahmapas
must banish that Brahmana from the village full of Brahmarias.
One should abandon a Brahmapa like a Capijala if he teaches
any Sudra.
41-44. Therefore, welfare unto you. Render service to
Brahmarias with great faith. Rendering service to the Twice-
born has been mentioned by Manu and others (as the duty) of a
Sfldra. It does not behove you to forsake your natural duty.

On being told thus by the sage the §udra thought, ‘What

should be done by me now? My faith in the holy rites is very
intense. I shall endeavour in such a way as to have perfect
knowledge.’
After deciding thus mentally Djdhamati, the Sudra, went far
away from the penance-grove and erected a splendid hut.
45-49. There he made a temple and many holy shrines,
flower-garden etc. He got a big lake dug up. All these he set up
for the sake of the performance of penance by himself.
He performed the rites of ablution and worshipped deities.
He practised all holy observances such as fast etc.
He offered oblations and performed Homas. Regular in
habits and mental resolve he sustained himself on a fruit diet. He
conquered his sense organs. Everyday he honoured duly guests
that approached him by means of bulbous roots, roots, flowers
and fruits. Thus a great deal of time passed by.

P r o c e d u r e to r th b P er fo r m a n c e o f H o ly R ites
as R ev ea led (E x pl a in e d ) t o D r p h a m a t i
by t h e B r a h m a n a N am ed S u m a t i

50. Once a Brahmapa named Sumati, born in the family of

Oarga, arrived at his hermitage. He (the Brahmapa) was truthful
in speech and had his sense-organs under control.
 II.i.19.51-61 107

51. (Df^hamati) propitiated the sage with words of wel­

come, made him delighted through (offer of) fruits and other
things and enquired about his health in the course of narration
of holy tales.
52-54. The Brahmaga who was honoured by various services
thus, such as offering water for washing and the like, accepted
the same and felicitated him with blessings. Delighted in his
mind, he took leave of him and went back to his own hermi­
tage. Thus day by day the Brahmapa became more and more
favourably disposed to the $Qdra. He paid a visit to his hermi­
tage in order to meet the Sudra-born (sage). This association
of the Brahmana with the Sudra-born (sage) lasted for a long­
time.
55. Being won over by affection, the Brahmaga could not
refuse what had been requested by the Sudra. Once that &udra
spoke to the Brahmaga whom he had won over by means of
affection. He said to him thus, when the Brahmana came to him:
56. “Tell me the injunctions regarding the offer of Havyas
and Kavyas. You are considered to be my preceptor.” On being
requested thus by the Siidra, he taught him everything.
57. He made the $iidra perform the holy rites etc. unto the
Manes. After the holy rites of Pitjs (Manes) had been performed,
that excelIent«Brahmaga was sent away by him (with a farewell).

M iseries U n d e r g o n e by S u m a ti d u e to H is I m p a r t in g of
I n s t r u c t io n s in V e d ic R ites to a S o d r a

58. The Brahmaga was fed and nourished thus for a long
time by the Sudra-born sage. He was therefore excommunicated
by Brahmagas. Later he died.
59. He was carried away by the soldiers of Yama and cast
into the hells (where he had to remain) for thousands of crores of
Kalpas and hundreds of crores of Kalpas.
60. After undergoing the tortures of the hells one by one
he became an immobile being. Afterwards he was born as a
donkey and thereafter a pig feeding on faeces.
61. He was then born as a dog and he became a crow subse­
quently. Then he was born as a Can^ala and thereafter as a
$Qdra.
 108 Skanda PurSpa

62. Then he was bom as a Vaiiya and thereafter as a K$a-

triya. Though obstructed by powerful agencies, he became a
Brahmana thereafter.
63. He was invested with the sacred thread in the eighth year
reckoned from the day of conception. Thus the Brahmana re­
mained in his father’s house engaged in the regular practice of
rules of his caste.
64-65. Once while he was going through a forest, he was
haunted by a Brahmaraksasa (i.e. a Brahmana turned into a
demon). He cried, whirled, faltered in his steps, prattled foolish­
ly and laughed. Frequently he cried out “Alas 1 Alas 1”. He for­
sook all Vedic rites. On seeing his son in such a plight the
father was distressed with agony.
66-67. He affectionately took his son and sought refuge in
Agastya who was engaged in a penance in front of Siva on the
banks of SuvarnamukharT. He devoutly bowed down to the sage.
The father of that son reported to him all the actions of the son.

S u m a t i G oes t o V e n k a t a d r i as per A d v ic e of
A g a sty a in O r d e r t o D ispel H is M iser y

68-71. Then the Brahmana told the great Pot-born Sage

(Agastya): “O Brahmana, this my son has been possessed by a
Brahmaraksasa. He is not at all happy, О Brahmana. Protect him
with your benign glance. I have no other son who could relieve
me of my indebtedness to the Pitfs. О Pot-born Sage, tell me the
means whereby his pain and agony will be destroyed. There is no
other person in the three worlds habitually engaged in penance
like you. Excepting you there is no other person to protect
my son. О Sire, take pity on my son. Indeed good people are by
nature compassionate.”
SrtSUta said:
72. On being told thus by him the Pot-born Sage began to
meditate. After meditating for a long time he told the Brahmana:
Agastya said:
73. In his former birth, О highly intelligent one, this son of
yours was a Brahmana named Sumati. That Brahmana imparted
(sacred) knowledge to a Sfldra.
[I.i. 19.74-89 109

74-75. He instructed him in all the Vedic rites. So he had to

undergo the tortures of hells for a period of one thousand
crores of Kalpas. At the end of it he was born in various species
beginning with immobile things. Now your son is born as a
Brahma^a on account of the balance of his (good) Karmas.
76. He has been possessed by a Brahmarak$asa sent by
Yama on account of the cruel sin committed by him in the pre­
vious birth.
77. I shall tell you the means of destroying the Brahma-
rak$asa. Listen with an attentive mind and great faith.
78. On the banks of Suvarnamukhari which is resorted
to by multitudes of sages, there is the sacred Venkatacala worthy
of being resorted to by Devas.
79. On it there is a great Tirtha named PapavinaSana. It is
meritorious, famous and destructive of great sins.
80. That Tirtha is known as the destroyer of evil spirits,
ghosts and vampires, goblins and Brahmarak$asas as well as of
great ailments.
81. Take your son and go to that Tirtha in the middle of the
mountain. With great mental purity make your son take his bath
in that Tirtha which is destructive of sins.
82. By means of the holy bath taken on three (consecutive)
days that Brahmarak$asa will perish. There is no other means on
the earth to destroy him.
83. Hence go quickly to that mountain named Venkata.
There make your son bathe in the Tirtha named Papavinasa.
84-85. Do not delay here, О Brahmana, go there quickly.

On being told thus that Brahmana bowed down to Agastya

and prostrated before him like a log of wood. Permitted by him
the Brahmana went to Venkatacala along with his son and
reached Papavinajana.

A ll thb M isbkibs o f S u m a t i D is p e l l e d T h r o u g h
H o l y B a th T a k e n in PA p a n a £ana

86-89. With the rite of Sathkalpa (i.e. ceremonial pronounce­

ment of the decision to perform a religious act) he made the son
по Skanda Parana

take bath on three days. The eminent Brahmaria, the father him­
self, took his bath in Papavinagana. After returning he drank
water at the conclusion of the daily routine of holy rites. There­
upon his son was released by the Brahmarak$asa.
He became free from ailments. He became normal with hand­
some form and features. Endowed with all flourishing riches, he
enjoyed many kinds of pleasures. At the end of his life he attain­
ed salvation by virtue of his holy bath in PapavinaSana. His
father too, on account of his holy bath there, attained salvation
after death.

M isery of D r p h a m a t i w h o P erfo rm ed V e d ic R ites

is D ispelled

90-93. The Sudra who had been instructed by him under­

went the tortures of the hells one by one. Then he was born in
many despicable low species. Afterwards he became a vulture on
the mountain Venkatacala. Once he came to the TIrtha Papavina-
sana in order to drink water. He drank water and sprinkled his
own body (with it). At that very time he obtained a divine
personality adorned with all ornaments. He got into a celestial
aerial chariot and went to heaven.

Srt Suta said:

94-95. This Tirtha, Papavinasana, has such power. OBrah-
maiias, it has got the name Papanasana because it is destructive
of sins.
Thus the secret has been told, О eminent sages, of the
greatness of P&pavina$ana. It is by means of their holy bath
therein that (both) the Brahma^a and the Siidra of despicable
actions became liberated instantaneously.
 II.i.20.1-10 111

CHAPTER TWENTY

Merit from Gift o f Lands

G rea tn ess of PA p a v in ASana T I r t h a

Sri SUtasuid:
1. I shall recount again the greatness of Papanasana. Listen
with great concentration and feelings of devotion to the Lord.
2. I shall narrate a legendary story that is destructive of all
sins, on hearing which one is absolved of all sins. There is no
doubt about it.

T h e E piso d e of a P oor B r Ahmatnia C a lled B h a d r a m a t i

3. Formerly there was an excellent Brahma^a named

Bhadramati. He was a master of the Vedas and Vedangas,
(but) he had no means of livelihood and was very poor.
4. All scriptures were learnt by that intelligent Brahma^a.
The Puraijas and treatises on Dharma had been learnt by him in
full.
5. He had six wives named Kfta, Sindhu, Yasovati, Kamini,
Malini and &obha.
6. Of those wives he had two hundred sons. All of them—
his sons and others—were afflicted with hunger.
7. On seeing his dear sons tormented with hunger and his
beloved wives in great distress due to hunger the penniless Bhadra­
mati being greatly agitated in all his sense-organs, cried aloud:
8. “Fie upon a life devoid of fortune!
Fie upon a life bereft of wealth!
Fie upon a life wanting in fame!
Fie upon a life without hospitality!
9. Fie upon a life devoid of moral conduct!
Fie upon a life devoid of knowledge!
Fie upon a life without exertion and industry!
Fie upon a life devoid of happiness!
10. Fie upon a life bereft of kinsmen!
Fie upon a life wanting in renown!
Fie upon the life of a man without any wealth but with
many children!
 112 Skanda Ригйца

11. Alas! The good qualities such as gentleness,1 scholarship

and nobility of birth—all these do not shine in the.case of one
sinking in the ocean of poverty.
12. Brahmajia’s sons, grandsons, kinsmen, brothers, dis­
ciples—all men forsake the man who is without wealth and
glory.”
13-17. The Brahmaija Bhadramati who was intelligent and
self-possessed came to this conclusion: “Irrespective of one’s be­
ing a Brahmapa or а СадфИа, it is the fortunate alone who is
honoured. In this world a poor man is condemned by all
people as though he is a corpse. Alas! A person endowed with
riches may be hard-hearted but he is considered to be kind. He
may not have any good qualities, but he is considered to be endo­
wed with good qualities. Even if he is afool, he is considered to
be a scholar.
A man may be hard-hearted and be devoid of good qualities
and virtue but if he is endowed with the quality of possessing
wealth and glory, he is undoubtedly worthy of being honoured.
Alas! Poverty is itself misery but therein false hope or expec­
tation causes greater misery. Persons dominated by (false) hope
meet with misery (despair) instantaneously.
18. Those who are slaves unto hopes and desires are slaves
of the whole world. The whole world becomes the slave of those
who have made hope and desire their slave.
19. Even if a person is conversant with all the contents of
all the scriptures, he may still appear to be a fool if he is poor.
There is no one to liberate those who have been seized by the
great crocodile of poverty.
20. Alas! What a misery! Alas! What a despair! Alas!
Poverty (itself) is a misery! There too if one has too many sons
and wives, it inflicts more misery.”
21. Bhadramati, the master of all the contents of all the
scriptures, (ceased to talk) after saying this much. He began to
think about some holy rite that would yield plenty of wealth and
glory. Bhadramati who was afflicted with deep pain and sorrow
remained silent.
1. VV 11-20 are a part of floating traditional subh&sitas censuring
poverty (vide Subhajita- Ratna- Вha odagara on poverty).
II.i.20.22-34 113

B hadram ati is E n co u ra ged to go to Venkatadri

by KA m in I

22-23. At that time one of his wives, KSmini, who regarded

her husband as a god and was endowed with good qualities
spoke to her husband:

Kaminl said:
24. О holy lord conversant with all holy rites, О master of
all the contents of all the scriptures, О my lord, О blessed one,
О highly intelligent one, listen to my words.
25. On the banks of Suvarriamukhari frequented by multi­
tudes of sages there is the sacred Venkatacala worthy of being
served by Devas.
26. On that great mountain Venkata, bowed down to by
Suras and Asuras, there is an auspicious sacred Tlrtha which
burns all sins.
27. О highly intelligent and blessed one, go to that Tlrtha
in Papanasa. Take your holy bath carefully therein accompanied
by your wives and sons.
28. The greatness of that Tlrtha has been heard by me from
Narada during my childhood. The sage recounted it in the pre­
sence of my father:
29-32. “On the Venkata mountain of great merit, which is
destructive of all sins and subdues all miseries and which yields
all types of riches, a devotee should take bath in Papanaga, the
great Tlrtha, with Samkalpa (i.e. a solemn pronouncement of
the resolve). He should think about a Dharma (holy rite) that
yields enormous prosperity and glory. The devotee should decide
to make a gift of land, which is the most excellent of all excel­
lent gifts. It takes the donor to heaven (after death). It yields
whatever best things one craves for. Gift of land is glorified as
the most excellent of all gifts. By making that gift a man obtains
whatever is most wished for.”
33. On hearing the words of Narada my father, a Brahmaga,
became delighted in his mind and went to £e$adri.
34. After going there (my father) the blessed one made
over a gift of land to an excellent Brahmaga well-versed in the
Vedas—a gift that bestows all prosperities and glories.
 114 Skanda Purana

35. Thereupon my father became endowed with all fortunes,

О learned one. He attained happiness in this world and after
death went to Vi$$u’s city.
36. You too, О blessed one, go to Venkatadri, the most
excellent mountain. Make the gift with determination—the gift
of land that bestows all desired things.

K a m in I g l o r if ie s th e G ift of L a nd

37. Listen with great attention to the greatness of the gift

of land.1 In the whole of the world none can describe it fully,
О holy lord.
38. There had never been a greater gift than the gift of
land before (i.e. in the past) nor will it be in future. There is no
doubt about this that a donor of land attains the greatest
salvation.
39. By giving as a gift even a smallest piece of land to a
person well-versed in the Vedas, who maintains the sacred
fire, one attains the world of Brahma, from which there is no
return to this world.
40. A bestower of land is said to be a bestower of every­
thing. The person who makes a gift of land shall attain liber­
ation. Making a gift of land on Vj-$adri is destructive of all
sins.
41. A person may have committed great sins, he may have
committed all sins, but by gifting away a piece of land measuring
ten hastas or cubits (a cubit 18 inches) he becomes liberated
from all sins.
42. He who donates land to a deserving person shall
obtain the benefit of all gifts. In the whole of the universe con­
sisting of the three worlds there is no one else on a par with a
donor of land.
43. [f anyone makes the gift of a splendid land to a
Brahma^a without means of livelihood, even Se$a will never
be competent to recount his meritorious benefit.

1. The importance of land grants is described in Mbh and Pur&pas

(vide Kane, HD ILii.862fT. and also verses quoted in Appendix pp. 1271-77),
Kane, however, has noted the restrictions on such gifts.
 ILi.20.44-55 115

44. He who gives even the smallest piece of land to a Brah-

maiiia of good conduct (but) without any means of sustenance is
Vi$pu himself. There is no doubt about it.
45. He by whom a meadow or a land full of sugarcane or
wheat or areca-palras etc. is given as a gift is Vi$riu. There is no
doubt about it.
46. By making a gift of land, even if it be very small, to a
poor Brahma^a burdened with a family but devoid of a means
of livelihood, one attains Sayujya with Visrtu.
47. if a forest land is given to a Brahmaria devoted to
worship of gods, one gets the benefit of taking holy bath in
Ganga for three days.
48. Listen to the benefit one derives by making a gift of a
land yielding one Dropika1 (119 kg.) to a Brahmana of good
conduct but without means of sustenance.
49. He gets that great benefit which a man obtains by
performing hundreds of horse-sacrifices on the banks of Ganga
in accordance with the injunctions.
50. If a person gives a land yielding a Bhara of foodgrains
(i.e. about 100 quintals) to a poor Brahmapa, I shall speak of the
merit of that person, О my lord, О holy lord.
51. He shall obtain that benefit which one derived after
performing thousands of horse-sacrifices and hundreds of
Vajapeyas on the banks of Ganga.
52-55. A gift of land is a great gift. It is glorified as sur­
passing all gifts. It subdues all sins. It yields the benefit of
salvation. Even a person who hears about this (land gift) with
great faith shall attain the benefit of gifting away a land.

On hearing these words of his wife with citations from a

legendary story the gentle Bhadramati, devoted to all holy rites,
became delighted. He mentally meditated upon the Lord
residing on !§e$acala. He already began to proceed to the excel­
lent Kri^acala mentally. (At the outset) he went to the city
named Sugali accompanied by his wives.

1. Dropika also means a valley between two mountains, but alan d

yielding so much corn or foodgrains is preferred in this context.
116 Skanda Рига па

S u g h o $a A t t a in s H ea v en T h r o u g h t h e G if г
of a L a nd to B hadram ati

56-61. The Brahmana went to an eminent Brahmana named

Sugho$a endowed with all prosperities and glories, and begged
for a land-strip measuring five hands (i.e. cubits in length).
On seeing that Brahmana having a large family Sughosa who
strictly adhered to (the path of) righteousness, became pleased in
his mind. He honoured him and spoke thus:
“O Bhadramati, I am blessed. My life is fruitful. My family
has become sinless since you have become one acceptable to
,„»»
me.
After saying thus Sughosa of great intellect and devoted to
virtue honoured him duly and gave him the land five hands in
length, reciting the Mantra: “The earth belongs to Vi$pu and is
(hence) sacred. It is protected by Visnu. May Janardana be pleas­
ed with me for making a gift of land.”
О great Brahmanas, Sughosa worshipped that prominent
Brahmana, regarding him as Vi$nu himself, and gave him that
much land.
62-63. О Brahmanas, that intelligent Brahmana (Sughosa)
donated the requested (piece of) land to Bhadramati who was a
devotee of Hari and was well-versed in the Vedas and had a large
family.
Accompanied by a crore members of his family, Sughosa
attained Vispu’s abode, after going where no one experiences
grief. It was on account of the gifting of the land that he went
there.

B h a d r a m a t i G oes t o V e n k a t a d r i o n t h e B a n k s of
P a pa n a sa n a to r G if t in g L a n d s

64-65. Accompanied by his sons and wives, Bhadramati

went to the great mountain Venkata that is bowed down to by
Suras and Asuras, that is resorted to and served by Gandharvas,
Yak$as, presiding deities of mountains and others—Venka(acala
who is the son of Meru, that is divine, that has come from Vai-
kuptha and is called KridaSaila, the excellent mountain (near
Svamipu$karinl).
II.i.20.66-78 117

66-67. In the pure, sacred and splendid water of Svamisaras

he took his bath along with his wives, sons and others preceded
by the rite of Samkalpa. He bowed down to the white Boar, the
uplifter of Earth, on its western bank in accordance with the
injunctions and went to the abode of Srinivasa.
68. There the highly intelligent devotee of Vi$pu had the
vision of Venkatesvara served by Brahma and other Devas. He
along with his sons and others visited the Lord.
69-71. After devoutly bowing down so Srinivasa, the Lord
of Devas, the storehouse of mercy, he went to PapanaSana
accompanied by his wives, sons and others.
He took his bath in accordance with the injunctions. He per­
formed all the requisite holy rites. The highly intelligent one
made the splendid salvation-yielding gift of land to a certain
Brahmapa well-versed in the Vedas and a devotee of Vi$pu as
well, considering him to be Vi$nu himself.

B h a d r a m a t i R ea lises t h e L o r d by t h e
P o w e r o f L a n d G if t

72-74. At that time the Lord manifested himself holding the

conch, the discus and the iron club, seated on Gambia and adorn­
ed with garlands of sylvan flowers. The Lord appeared before him
on the banks of Papanasana by the power of land gift. Then the
gentle Bhadramati began to eulogize (the Lord):
75. “Obeisance, obeisance to you, the cause of everything.
Repeated bows to you, the protector of everything. Obeisance,
obeisance to you, the leader of the immortal ones. Obeisance,
obeisance to the suppressor of Daityas.
76. Obeisance, obeisance to the Lord who is fond of devo­
tees. Repeated obeisance to the Lord dispelling sins. Obeisance,
obeisance to the destroyer of vicious people. Hail to that Lord of
the universe 1
77. Obeisance, obeisance to the Lord who incarnated as
Dwarf for the sake of a cause. Obeisance to Narayapa of un­
measured valour. Bow to the Lord holding the Sarnga bow, the
discus, the sword and the iron club. Hail to that Puru$ottama!
78. Obeisance to the Lord residing in the ocean; obeisance
to the immutable Lord of Lak$mi; bow to the Lord of unmeasur­
 118 Skanda Ритора

ed splendour excelling the sun etc. Obeisance, obeisance to the

Lord of meritorious arrival and departure.
79. Obeisance, obeisance to the Lord with the sun and the
moon as his eyes. Hail to you, the bestower of the fruit of Yajnas;
obeisance to the Lord shining with Yajfiangas (i.e. the requisites
of a sacrifice). Bow to you, the lover of good people.
80. Obeisance, obeisance to the cause of causes. Obeisance
to the Lord devoid of (or beyond the objects of senses such as)
sound etc. Obeisance to you, the bestower of happiness desired.
Obeisance, obeisance to the Lord who is fascinating unto the
devotee.
81. Obeisance, obeisance to you, the wonderful cause. Bow
to you, the supporter of Mandara (i.e. the Divine Tortoise). Obei­
sance to you called Yajnavaraha (‘Boar in the form of sacrifice’).
Obeisance to the tearer of Hiranyakasipu.1
82. Obeisance to you who assumed the form of a Dwarf
(Vamana). Bow to you, the destroyer of the dynasties of K$atriyas
(ParaSuriima). Obeisance to you, the suppressor of Ravarta
(Rama). Hail to you, the elder brother of the daughter of Nanda
(i.e. Srikj-sna)!
83. Bow to you, the lover of Kamala (LaksmI). Obeisance to
you, the bestower of happiness. Hail to you, the destroyer of the
agony of those who resort to you! Obeisance, obeisance, again
and again.”
84. On being eulogized by that Brahma^a Lord Srinivasa,
the storehouse of mercy, fond of devotees, spoke these words out
of affection:
85-86. “O dear one, welfare unto you. I am delighted, О
Brahmana, by this great eulogy. You will be endowed with all
worldly pleasures in the company of sons, grandsons etc. After
obtaining (enjoying) happiness in this world, attain salvation
after death.”
After saying this Lord Vi$uu vanished there itself.

1. Here the reading: Hiranyak$a-viddrakaya, is defective. If accepted it

becomes an adjective of Var&ha. But the author intends to give us the series
of Vi$pu*s incarnations and the incarnation next to Var&ha is Nrsirhha (Man-
lion). If the reading is emended as 'Hiranyakhya-vidarakaya’, it means
Nfsimha, the incarnation after Varaha and preceding V&mana.
 H.i.20.87—II.i.21.6 119

87. Thus, О Brahmanas, the greatness of Papana&na has

been recounted to you all. The greatness of land gift on its banks
is also described.

CHAPTER TWENTYONE

The Greatness o f Akasaganga

T hh E piso d e of B ra h m a ^ a R a m a n u ja 1

S r i S u ta sa id :
1. О ye ascetics, all residents of ihe Naimisa forest, l shall
recount the greatness of Akasaganga Tirtha.
2-3. Near Akasaganga a certain devotee of Vi$nu, well-
known as Ramanuja, performed penance. He was a master of all
the contents of all scriptures. He had conquered all his sense-
organs. He was a virtuous soul closely following the advices of
anchorites. During summer he seated himself in the middle of five
fires and engaged himself in the meditation of Vi$nu.
4-5. He repeated the eight-syllabled Mantra2 (От namo
Narayayaya) and meditated on Janardana in his mind. During
rainy season he stayed out under the open sky and during (early)
winter he constantly remained in water. He thought of the wel­
fare of all living beings. He had perfect control over the sense-
organs. He was free from (the effect of) all the mutually opposed
pairs (such as pleasure-pain). For many years he lived on old and
decaying leaves.
6. For some time he took only water as his food. For many
years only air was his intake.

1. This is a mythological person different from the founder of Visist&dvaita

school of Vedanta. The personal name Ramanuja was popular in Tamil
Nadu in the 11th and 12th centuries CE, which may give some clue to the
date of this M&h&tmya.
Z This is the Paflcarttra M antra; may be due to the influence of that
system on this chapter.
 120 Skanda Purarta
P leased w it hR amanuja ’s P enance the L o rd M anifests
H imself on t h e B ank of A ka £agang A

7-9. T he L ord, affectionate to his devotees, was delighted

by his penance. H e appeared directly before him holding the
conch, the discus and the iron club. H is eyes were like th e petals
o f a full-blow n lotus. H is lustre was equal to th a t o f a crore o f
suns. H e rode on G a ru ^ a . He was rendered splendid by m eans o f
the um brella and the chowries. He was bedecked in necklace,
arm lets, crow n, bracelets etc. H e was surrounded by Vi§vaksena,
S unanda and o th er atten d an ts.
10. N a ra d a and others w ho played on flutes, lutes, Mj-danga-
drum s and o th e r instrum ents sang songs in his praise. He shone
in his yellow robes.
11. O n his chest Lak$mi shone brilliantly. H e had the blue
lustre o f a cloud. O n his either side he was attended upon by
Sanaka and o th er great Y ogins.
12-13. W ith his gentle sm ile he fascinated the three w orlds.
H o n ouring (everyone) he rendered all the ten directions brilliant
w ith his refulgence. T hus L o rd Veiikate6a, the storehouse o f
m ercy, easily accessible to good devotees, appeared before th a t
great sage R am anuja.
14-15. O n seeing Srinivasa, the storehouse o f com passion,
the L ord clad in yellow robes, who appeared before him then,
the great sage attain ed great delight. E ndow ed w ith the greatest
devotion, he eulogized th e L ord o f the universe.

H ymn to the L ord C omposed by B rahma ^ a R amanuja

RUmanuja p ra y ed :
16. O beisance to the over-lord o f D evas holding th e conch,
the discus and the iro n club. Bow to you, the eternal one, the
purest one, th e L ord o f V enkata.
17. O beisance to th e dispeller o f the agony o f devotees. H ail
to you, having the form o f N a v y a an d K avyal O beisance to you
o f three form s, the cause o f creation, sustenance and dissolution
(o f th e universe).
18. O beisance to the greatest L ord, Bow to th e L ord o f
great bounty and abundance. O beisance to th e L ord o f Lak$m i,
II.L2M9-28 121

to the creator. Hail to the Lord with the sun and the moon for
his eyes! Obeisance to you respectfully bowed to by Brahma and
others.
19. Obeisance to that destroyer of Daityas who has none
of these diversities, such as name and caste and other things, who
is devoid of all defects and who dispels the fears of the entire
universe.
20. Obeisance to the Lord who can be known only through
the Upani$ads. Obeisance to the Lord of Rama, to the resident
of Vr§adri, to the father of Brahma. Obeisance, obeisance to the
dispeller of the agony of all the people. Obeisance to Narayaija
of unmeasured valour.
21. Obeisance to you, to Lord Vasudeva wielding the
Sarnga bow. Repeated obeisance to you, to the resident of
Venkatadri.

22. After eulogizing Srinivasa, the Lorb of Venkata, the

preceptor of the universe thus, sage Ramanuja, the excellent
Brahmana, remained silent.
23. On hearing this eulogy of that noble soul, pleasing to
the ears, the Lord of Venkatacala who was eulogized, attained
deep satisfaction.
24-25. The delighted Lord Sauri embraced the sage with his
four arms and spoke to him, “ Let the boon be chosen. О great
sage, I am delighted at your penance, eulogy and obeisance. 1 am
pleased. I have come here as the bestower of boons on you.”

B r a h m a n a R a m a n u ja ’s R eq u est to the Lord

Ramanuja said:
26-27. О Шгауаца, О Lord of Rama, О Srinivasa identical
with the universe, О Janardana having the universe for your
abode, О Govinda, О slayer of Naraka, I am satisfied and bless­
ed on seeing you. О crest-jewel of Venkatadri, persons of virtuous
nature bow down to you because you are the protector of virtue.
28. I know you, the Supreme Soul whom neither Bhava
(Siva) nor Brahma know, nor do the three Vedas know. What
else is greater than you?
122 Skanda Purana

29. I see the Supreme Sdul whom Yogins do not see and
whom those who are exclusively devoted to the performance of
religious rites do not see. •
30-31. I am contented and blessed with this, О Venkatesa, the
Lord of the universe, that I perceive Janardana, merely by re­
collecting whose name men of very great sins attain salvation. Let
my devotion to your lotus-like feet be firm and steady.

T h e A u s p ic io u s T ime fo r H o ly B a t h in A k a sa g a n g a
as D escribed by th e L o r d
i

Sri Bhagavan said:

32-36. Let your devotion to me be firm and steady, О Rama­
nuja of great intellect. Listen to another statement of mine, О
Brahmaija. Those people who take their holy bath at the time of
the transit of the Sun to the Zodiac Aries in conjunction with
the Constellation Citra or on the Full-Moon day in (Akasa)
Ganga, attain the highest region from which there is no return.
You do stay, О Brahmaria Ramanuja, near Viyadgaiiga (i.e.
Akasaganga). When this body (of yours) that has begun (to ex­
perience the results of Karmas) perishes, you will attain my form
(i.e. Sarupya type of liberation).
Of what avail is much talk? All those people who take their
holy bath in the auspicious waters of Viyadganga are excellent
Bhagavatas (‘Devotees of the Lord’). О tiger among sages, there
need be no doubt in this.
Ramanuja said:
37. What are the characteristics of Bhagavatas? By what
action are they known? I wish to hear this since I am very eager
and earnest.

T h e C h a r a c t e r is t ic s ofBh a g a v a ta s as D esc r ib ed
by th e L o r d

Sri VenkafeSa said:

38-40. Listen to. the characteristics of Bhagavatas,1 О excel-
I. W 38-61 detail the chracteristics of a BhAgavata or a devotee of
BhagavSln or Vi$nu.
 II.i.21.41-50 123

lent sage. Even in crores of years their power cannot be des­

cribed.
Those who are devoid of hostility and jealousy, those who
are wise, calm and free from vulgar desires and those who wish
for the welfare of all living beings are indeed excellent Bhaga-
vatas.
41. They never give pain to others physically, verbally and
mentally. They habitually refrain from accepting gifts and own­
ing properties. They are indeed excellent Bhagavatas.
42. Indeed those whose Sattvika intellect is engrossed in
listening to stories of saintly people and who are devoted to my
lotus-like feet are excellent Bhagavatas.
43. Those excellent men who render service to their parents,
those who are engaged in worshipping gods, those men who
aspire for godliness and those who rejoice on seeing worship of
the deity are indeed excellent Bhagavatas.
44. Those who sincerely render service to religious students
and ascetics and those who never indulge in censuring others are
indeed excellent Bhagavatas.
45. Those who always speak words conducive to the welfare
of others, those excellent men in the world who accept (and
appreciate) the good qualities of others are indeed excellent
Bhagavatas.
46. Those excellent men who see all living beings as their
own selves, those who behave equally towards enemies and
friends are indeed remembered as (i.e. said to be) Bhagavatas.
47. Those who expound DharmaSastras (Codes of Laws and
Ethics), those who are devoted to truthful statements, and those
who render service to them are indeed excellent Bhagavatas.
48. Those who expound the Pura^as, those who listen to
them and those who are devoted to the expounders of Pura^as
are indeed excellent Bhagavatas.
49. Those men who perpetually render service to cows and
Brahmagas and those who are devoted to pilgrimages are indeed
excellent Bhagavatas.
50. Those men who rejoice at the prosperity of others and
those who are devoted to (recitation of) the names of Hari are
inde ed excellent Bragavatas.
124 Skanda Puratfa

51. Those who are engaged in growing and developing

parks and gardens, those who maintain lakes and those who
build and dig wells and lakes are indeed excellent Bhagavatas.
52. Those who make big water-reservoirs, those who build
shrines for deities, those who are engaged in repeating the
Gayatri Mantra are indeed excellent Bhagavatas.
53. Those who rejoice on hearing the names of Hari, those
who are overjoyed on hearing the names of Hari and get the
hair on their body stand through thrill of joy are indeed excel­
lent Bhagavatas.
54. Those men who bend down their heads on seeing a bed
of holy basil plants and those who place a small piece of holy
basil on their ears are indeed excellent Bhagavatas.
55. Those who are delighted in inhaling the fragrance of
the holy basil and those who smear themselves with the mud
taken from its root are indeed excellent Bhagavatas.
56. Those who are engaged in the conduct of life ordained
for their stage in life and those who worship guests and those
who expound the meanings of Vedic passages are indeed excel­
lent Bhagavatas.
57. Those who explain to others the scriptures known to
them and those who appreciate virtues everywhere are indeed
excellent Bhagavatas.
58. Those who are engaged in making gifts of water, those
who are engaged in making gifts of food and those who are
devoted to the holy rites of Ekadaii (i.e. fast etc. on the eleventh
lunar day) are excellent Bhagavatas.
59. Those who are engaged in gifting cows, those who are
engaged in making gifts of virgins (by way of marriage) and
those who are engaged in activities for my sake are indeed
excellent Bhagavatas.
60. Those whose minds dwell on me, those who are my
devotees, those who eagerly desire (to perform) my worship, and
those who are absorbed in remembering my names are indeed
excellent Bhagavatas.
61. Of what avail is much talk? 1 shall tell you succinctly.
Those who strive for virtuous deeds are indeed excellent
Bhagavatas.
ILi.21-62—II.i.22.8a 125

62. Of those Brahmapas who are Bhagavatas a few have

been glorified here- They cannot be described even by me in the
course of hundreds of crores of years.
63. О Ramanuja of exalted magnificence, О highly intelli­
gent one, the characteristics of my devotees have been spoken
out of love and affection for you, my devotee.
Sri Suta said:
64. Thus, О Brahmapas, Saunaka and others of great
prowess, the excellent greatness of Viyadgaiiga Tirtha on
Vr$adri has been spoken to you all.

CHAPTER TWENTYTWO

Qualifications o f Those Who Are Fit to

Receive Charitable Gifts
The sages said:
1-2. О holy omniscient Suta, expert in the Vedas and the
Vedangas! To whom should charitable gifts be given? What
is the proper time for making gifts? Who is eligible to receive
them? It behoves you to tell everything to us.

Sri SUta said:

3-4. О excellent Brahmapas, in the holy spot named
Venkata which bestows great merits, a Brahmapa is the great
preceptor unto all the castes. Charitable gifts are to be made to
him. That learned man will redeem (all persons). A Brahmapa
can accept monetary gifts. A Brahmapa can receive gifts from
everyone except an avarpaka (i.e. a disreputable person) (ex­
plained below).1
5-8a. What is given to (and by)2 an impotent fellow, one
1. W 5-14 give a list of persons not eligible to receive a gift (cf. Manu
4.193-200; Mbh, Vana 200.5-9).
Z Lines lOb-1 la show that the restrictions mentioned herein are appli­
cable both to donor and receiver.
 126 Skanda Ригйпа

devoid of sons, one of hypocritical conduct, one hating the Vedas

and Brahmarias, one who has forsaken his special rites and duties
becomes fruitless.
What is given by a person fondly attached to another man’s
wife or covetous of another man’s wealth becomes fruitless. If
a Brahmana is a (professional) singer, what is given (to and) by
him becomes fruitless. What is given by a Brahmana whose mind
is filled with jealousy, who is ungrateful, deceitful and devoid
of knowledge becomes fruitless.
8b-12a. What is given by one who perpetually indulges in
begging, who is violent towards the weak, who sells his name
and fame, Vedic passages, Smfti texts and holy rites becomes
fruitless.
If a person habitually oppresses others, what is given by him
becomes fruitless. One should not accept anything from or give
anything to those who are engaged in sins or who are censured
by the people of good activities.
Gifts should be given only to a person regularly engaged in
good activities, who is well-versed in the Vedas, who maintains
the sacred fires, who is poor and devoid of means of livelihood
and has a large family.
12b-15. Gifts must be given by making special efforts to a
person absorbed in the worship of gods or to a person who
narrates the stories of the Puraijas. О Brahmana, charitable gifts
must particularly be made to a poor man.
Of what avail is much talk? Listen, О excellent Brahmarias.
Gifts can always be made to all Brahmanas.
If anything is given to the husband of a barren woman, the
man is reborn as a donkey.
One should never make obeisance to an unbeliever,1 a person
who has transgressed the limits of decorum, a person without a
son, a person who is sluggish and knavish, and (to) one who in­
dulges in gambling and stealing.
16. One should never bow to a heretic, to a fallen man, one
who has lost his caste, a person who sells the Vedas, an ungrate­
ful person and a person engaged in sinful activities.
17. One should not make obeisance to a person engaged in
bathing, a person with sacrificial twigs and flowers in his hand, a
1. VV 15-23 give a list of those whom one should not pay obeisance.
 ILi.22.18-27 127

person holding a water-pot as well as a person engaged in taking

food.
18. One should not bow to a person engaged in arguments,
an angry and ferocious person, a person who is vomiting, one
standing in the midst of people, a person holding food received
as alms and a person lying down (or asleep).
19. One should never bow to a barren woman, a woman in
menses, an adulteress, a woman in the lying-in-chamber, a wo­
man who has had an abortion, a woman who spoils holy rites as
well as a fierce woman.
20-23. Individual obeisance in an assembly, in a sacrificial
hall and in temples destroys earlier merit.
One should not make obeisance to a person employed in the
holy rites of $raddha, one who is engaged in the worship of a
deity and one who is engaged in the performance of Yajfia and
Tarpana.
If a person does not salute in return to a person who makes
obeisance, he should be known as undeserving to be saluted like
a Sudra. Hence on all occasions an intelligent excellent Brahmaria
shall abstain from making obeisance to husband of a barren wo­
man or a cruel Brahmana.

T h e G r e a t n e ss of A k a sa g a n g a

Sri Suta said:

24-27. In this connection I shall relate the legendary story
of the intelligent Puflyaslla as recounted by Narada to sage
Sanatkumara. I shall recount it, О excellent sages. Listen atten­
tively.
Formerly on the banks of Godavari there was an excel­
lent Brahmaoa (named) Punyasila. He was devoted to all holy
rites. He was truthful in speech. He had conquered his sense-
organs and was merciful to all living beings. He worshipped gods,
Brahmarias and the fire. He was pure by birth as well as by acti­
vities. He was engaged in doing service conducive to the welfare
of his parents; he was devoted to preceptors and elders. He was
courteous and chivalrous. He was hospitable to Brahma^as and
honoured by good people.
128 Skanda Puraqa

C o n v e r s io n o f P u i ^yas I l a ’s F a c e in t o t h a t o f a D o n k e y
by I n v it in g a B a r r e n W o m a n ’s H u s b a n d ( t o S r Ad d h a )

28-30. A certain Brahmaria who was a master of the Vedas

and Vedangas and who was endowed with good qualities like
these came to the house of the intelligent Punyaiila. Immediately
he was requested to take part in the Sraddha of the Pitfs by
Puriyasila.
After employing that quiescent Brahmana well-versed in the
Vedas for the holy Sraddha of the Pitjs, the righteous-souled
(Punyagila) performed the excellent annual Sraddha.
31. Then after some time a hideous deformity resembling
the face of a donkey, came over the face of Punyasila.
32-33. Thereupon that extremely righteous Punya&la be­
came dejected at heart. Heaving heavy sighs, the deeply depres­
sed PunyaSila came to the hermitage of Yogi Agastya. It was ex­
tremely divine and yielded all desired benefits. It was on the
banks of Suvarnamukhan and was resorted to by multitudes of
sages.
34-35. In that hermitage he saw the noble-souled Agastya
who wished for the welfare of all the worlds, being attended upon
day and night by prominent sages. Seeing him the excessively
miserable Brahmana with the face of a donkey bowed down to
him.

PuQyaSlla said:
36-38. Obeisance to you, О Agastya, storehouse of penance,
who are served by sages. Save me, О storehouse of mercy, save
me, a great sinner with a despicable face. By what fault has my
face become hideous and ugly. О excellent sage, О blessed one
speak it out of love for me.

Agastya said:
39. О excellent Brahmana of great distinction, О Punyasila
of great intellect, listen attentively to (the cause) of the ugliness
of your face, О Brahmana.
II.i.22.40-50 129

I n e l ig ib il it y o f a B a r r en W o m a n ’s H u sb a n d tor
I n v it a t io n t o a S r Ad d h a
40-45a. You had (once) engaged a Brahmana who was a
storehouse of good qualities, master of the Vedas and Vedangas
and conversant with sacred learning, though he was sonless. It is
on account of that great sin that there is ugliness in your face, О
Brahmana.
Those who employ a Brahmana, husband of a barren
woman, in offering Havyas, Kavyas etc. attain donkcy-facedness.
One should never invite the great sinner, husband of a barren
woman, in any auspicious rite or in the rites concerning the
Manes, О Brahmana.
О prominent Brahmana, a person who wishes for welfare and
felicity should never invite at a Sraddha ceremony husband of
a barren woman, an exceedingly cruel person and husband of a
iSudra woman.
Even if he be well-conversant with the Vedas, scriptures etc.,
even if he be of noble birth and even if he be engaged in the per­
formance of religious rites, О excellent Brahmana, husband
of a barren woman must be avoided in the Sraddha rite at all
costs by one desirous of welfare.
45b-50. An excellent Brahmana should avoid husband
of a barren woman in the 5raddha rite, even if he be competent
to perform sacrifices such as Jyotistoma and others, in holy
observances and austerities.
If a deserving Brahmana is not available, one should invite a
Brahmana of good conduct having a son, though he may be sus­
taining himself merely on the sacred thread(?) [symbolising his
BrahminhoodJ.
In the absence of such a person, О excellent Brahmana, one
should engage one’s son or younger brother or oneself but should
refrain (from inviting) husband of a barren woman in the Sraddha
rite. О illustrious Punyasila, it is proclaimed with arms lifted
up that one should not at any cost engage a sonless person for
the Sraddha rite.1

1. Sraddha signifies and is intended for the continuity of the family. An

issueless person is naturally regarded as ineligible for it. Hence this tirade
against husband o f a barren woman.
 130 Skanda Ригдгш

if the person performing a Sraddha engages a Brahmapa who

is husband of a barren woman, that Sraddha should be known
as Asura (demoniac) and the person who performs it shall go to
hell.

T h e D efo rm ity o f P uijiyasila D ispe l l e d by M eans of

H o ly B a t h in A k a sa g a n g a

51-54a. Of what avail is much talk? I shall mention to you

the means of dispelling that defect and sin. On the auspicious
banks of Svanrtamukhi there is the highly meritorious Venkata-
cala which is resorted to by multitudes of Devas. It is the son
of Meru and it bestows all desired benefits.
There is a very great Tirtha named Viyadganga on that
prominent mountain Venkata, bowed to by Suras and Asuras. It
suppresses all sins and increases longevity and health.
54b-55. You go to the mountain Venkata and take your
holy bath in the waters of Svamipu^karini with due perform­
ance of the holy rite of Saihkalpa. Thereafter go to Gangatirtha.
After going there, О highly intelligent one, you take your holy
bath in it in accordance with the injunctions regarding Tirthas.
56-57. Merely by having the holy bath, О highly intelligent
one, the ugliness of this face will disappear instantaneously.
There is no doubt about it.

On being told thus by the noble-souled Agastya Pupyasila

bowed down to that noble-souled (sage) and then went to Venka-
tadri.
58-59. After going there the blessed one took his holy
bath with due observances in the waters of Svamipu$karipi.
Then he went to Viyadganga. By taking his holy bath there the
righteous-souled one, Punyasila, attained a face comparable to
the face of Kama (god of Love). Thanks to the greatness of the
Tirtha.

Srf SUta said:

60. Thus, О Saunaka and other Brahmapas of great prowess,
what was told by Narada to sage Sanatkumara has been recount­
ed to you.
If.i.23.1-11 131

CHAPTER TWENTYTHREE
Great Efficacy o f Cakratlrtha
Sri SUta said:
1-3. Now I shall narrate, О eminent Brahmapas of truthful
speech, the greatness of Cakratlrtha that destroys all sins.
Those who listen to the greatness of Cakratlrtha of great
merit go to the abode of Vi$iju from which there is no return into
this world, i.e. Samsara.
Those who are averse to the charitable gift of food as well as
that of water, those who are averse to the charitable gift of cows,
become pure by taking their holy bath here.
4. Hence Cakratlrtha, the excellent Tirtha, is excessively
meritorious.
P er fo r m a n c e of P enance by B r a h m a n a P a d m a n Abha

Sri SUta said:

5. Formerly Padmanabha of Sri vat sa Gotra, who had con­
quered his sense organs, performed a great penance on the banks
of Сакгари$кагщ1.
6. He was endowed with mercifulness. He abstained from
food. He was truthful in speech and had conquered his sense-
organs. He looked at all living beings as his own self. He was free
from desire for sensual pleasures.
7-9a. He wished (and strove) for the welfare of all living be­
ings. He controlled his mind. He was free from the (effects of)
mutually opposed pairs (such as pleasure and pain etc.). For a
few years he maintained himself by eating old (fallen) leaves.
For some time his sole diet was water; for a few years he sub­
sisted on air only. Thus for twelve years the great sage Padma­
nabha performed a severe penance very difficult to be performed
even by Devas.
D e l ig h t e d by t h e P e n a n c e P er fo r m ed by t h e B r a h m a n a
N a m ed P a d m a n a b h a a t C a k r a t I r t h a
t h e L o r d A p p e a r s B efo r e H im

9b-ll. On being satisfied and pleased by his penance the

Lord of Kamala, holding the conch, the discus and the iron club
132 Skanda Parana

became visible to him. His eyes resembled the petals of a full­

blown lotus. He had the lustre similar to that of a crore of suns.
He (Padmanabha) opened his eyes and saw Srinivasa, the Lord
of Venkata, the calm and quiescent storehouse of mercy, holding
the conch and the discus.
On seeing the noble-soulcd Lord he began to eulogize.
H ymn to S r in iv a s a C o m po sed by B rahm ana P adm anabha

12. “Obeisance to the over-lord of Devas, to the Lord of

Venkata wielding the Sarnga bow. Bow to you, to Srinivasa,
resident of the Narayana mountain.
13. Obeisance to Visriu, the son of Vasudeva, the destroyer
of sins. Hail to you, Srinivasa, resident of the Sesacala mountain.
14. Obeisance to the Lord of the three worlds, the omni­
present witness. Obeisance to you, to Srinivasa worthy of being
saluted by Siva, Brahma and others.
15. Obeisance to the Lord with lotus-like eyes. Obeisance to
you lying on the Milk Ocean. Hail to you, Srinivasa, the slayer of
wicked Raksasas.
16-18. Obeisance to the Lord fond of the devotees, to the
Lord of Devas. Obeisance to you, to Srinivasa, the destroyer of
the agony of those who bow down (to you).
A bow to the Lord of Yogins, to Visriu, to be always known
through the Vedas. Obeisance to you, to Srinivasa, the dispeller
of the sins of devotees.”
19. Thus was eulogized Srinivasa, the auspicious one who is
immanent in the universe, by the sage named Padmanabha who
was a resident of Cakratirtha.
T h e L o r d D ir ec t s P a d m a n a b h a t o S tay at
C a k r a t ir t h a P er m a n en tly

20-21. After having attained the greatest delight Puru$ot-

tama, the Lord of Venkata, the storehouse of mercy, spoke these
nectar-like words to Padmanabha, the excellent Brahmana, who
was calm and devoted to holy rites:
Srinivasa said:
22. О excellent Brahmana, О blessed one, О worshipper of
1Г.1.23.23-34 133

my lotus-like feet, you stay on the banks of Cakratirtha to the

end of the Kalpa worshipping me.

23-24a. After saying this Lord Vi$pu vanished there itself.

When Lord Srinivasa, the sire of the universe, vanished, (the
Brahmarta) of great intellect stayed on the banks of Cakratirtha.
24b-25. Then after some time a certain Rak$asa of a terrible
appearance who was very cruel and was afflicted with hunger,
came there to devour that sage named Padmanabha who was
devoted to Narayarjia.
26-30. The Rak$asa caught hold of the Brahmaria with
great force. On being seized by him with great force, the
Brahma^a, a master of the Vedaiigas, yelled loudly to
Narayana, the discus-bearing deity, the greatest resort of
persons in distress, an ocean of mercy. He repeatedly cried:
“Save me, save me. О Lord of Venkata, О ocean of mercy,
О protector of those who seek refuge in you, О tiger among men,
save me. 1 have been overcome by a Rak§asa. О Hari, О Vi$riu,
О Lord of Laksmi, О Garuda-emblemed Lord, О Vaikuritha,
protect me. I have been seized by a Raksasa. Save me in the
manner you saved the elephant attacked by the crocodile.1 О
Damodara, О Lord of the universe, О suppressor of Hiraijya-
sura, save me as you saved Prahlada (as I am) exceedingly
afflicted by the Raksasa.”

T h e L o r d D espa tc h es H is D isc u s f o r S l a y in g
t h e D em on a bo u t to K il l P a d m a n a bh a

31-34. As Padmanabha eulogized thus, О Brahma$as,

Cakrapani, the storehouse of mercifulness, realized the danger
of his devotee. He despatched his own Discus for protecting the
devotee.
On being hurled by Vi$pu, the powerful one, that Discus of
Vi$qLU, came to the banks of Cakrapu$kariQi speedily. It shone
like infinite number of suns. It had the lustre equal to that of
infinite number of fires.

1. This refers to the episode of Vispu’s saving an elephant from a cro­

codile given in BhP VIII, Chs. %and 3.
134 Skanda Purina
On seeing Vi$QU*s Sudarsana of great refulgence and loud
sound, capable of suppressing great Asuras, the Rak$asa fled.
9

T h e D is c u s D e s p a t c h e d by th e L o r d S la y s t h e A su r a

35-36. Even as the Rakgasa fled, Sudarsana which was

unapproachable on account of clusters of sparks and flames,
suddenly cut off his head. On seeing the Rakgasa fallen on the
ground, the excellent Brahmaria rejoiced excessively and eulo­
gized Sudarsana.

Padmanabha said:
37-41. О Vignu’s Discus, obeisance to you. You are
prepared for protecting the universe. Salute to you, to the
ornament of the lotus-like hand of Narayaija. О Sudarsana, of
great sound, О destroyer of the agony of devotees, obeisance
to you, efficient in the destruction of Asuras in the course of
battles. Save me. I am extremely frightened. Save me from all
sins, О Lord and Master Sudarsana! Be ever present at the
Cakratirtha for the welfare of the universe desirous of salvation.
On being prayed thus by that Brahmaria that Discus of Vi$pu,
О great sages, spoke to that (Brahmapa) named Padmanabha,
delighting him with great friendliness:

G r a n t in g o f B o o n s by t h e D is c u s at th e
R eq u est o f thb Brahm ana

42-47. “O Padmanabha, I shall stay here permanently with

a desire for the welfare of all the worlds at this most excellent
and highly meritorious Cakratirtha.
On pondering over your distress caused by the wicked
Rakgasa, О Brahmana, I have been despatched by Vigpu and 1
hastened to this place. This wretched Rakgasa, your tormentor,
has been killed by me. You have been liberated from fear as
you are a permanent devotee of Hari.
In the Cakratirtha of great merits, destructive of all sins, О
Brahmana, I shall be present near you forever for the sake of
protecting the worlds.
II.i.23.48— II.i.2 4 2 135

Due to my presence here, hereafter no harassment caused

by evil spirits and demons shall disturb you or other Brahmapas.
Since I am present here it will become famous by the name
Cakratlrtha.
48-50. The sons and grandsons, indeed all the persons born
in the family of those who take their holy bath in Cakratlrtha
that bestows salvation, shall become rid of their sins. They will
go to the greatest region of Vi$nu.”
After saying this, О Brahmapas, even as Padmanabha and all
other Brahmapas stood watching, that Discus of Vi$riu suddenly
entered Cakrapuskarini that is destructive of sins.

Sri Suta said:

51-53. О Saunaka and other great Brahmapas of great pro­
wess, the greatness of Cakratirtha that is destructive of sins has
been completely narrated to you all.
A Tirtha on a par with Cakratlrtha has never been (before)
nor will there be any (in future). О Brahmapas, by taking their
bath here men shall undoubtedly be liberated.
He who narrates this chapter or listens to this with great con­
centration and purity of mind attains the excellent benefit of tak­
ing the holy bath in Cakratirtha.

CHAPTER TWENTYFOUR
The Episode o f the Gandharva Sundara
The sages said:
1. О holy lord Siita, the most excellent one among those
conversant with the Purapas, who was this Rak$asa who tormen­
ted the noble-souled ВгйЬтаца, a devotee of Vi?pu?

Srt Sato said:

2. О Brahmapas, I shall narrate the story of that cruel
Rak$asa and how as a result of the curse of sages he became a
Rak$asa. Listen with concentration.
136 Sк алda Puraya

3-4. Formerly in Sriranga,1 the temple of Vi$pu on a par

with Vaikuptha, all the devotees of Vi§pu, of great prowess, the
chiefs of whom were Vasi$tha and Atri, came to reside and
began to worship Sriranganatha, the Lord of Devas, the bestower
of immunity from fear on the devotees. They worshipped him
for salvation.
5-6. Once a certain Gandharva named Sundara, powerful
son of Virabahu (came there), О great Brahmanas. He was deep­
ly attached to the assembly of lecherous people. Accompanied by
a hundred young women, he entered the water-pond without any
clothe on. He joyously sported with naked young women.
7-9. Vasistha was desirous of performing Madhyahnika
(Mid-day) religious rites. From the temple of Sriranga he went
to the holy Tirtha of the river Kaveri along with the other sages.
On seeing those sages those young women became frightened.
They immediately wore their clothes but not Sundara who
was over-bold and rash. Thereupon, Vasi$tha became angry and
cursed that shameless fellow.

Vasi$[ha said:
10-12. Since, О Sundara, О Gandharva, even after seeing us
the clothes were not put on by you out of natural shame, become
a Rak$asa instantaneously.

When this was imprecated by Vasistha, the women bowed

down to him with palms joined in reverence and mind hum­
ble due to devotion. They spoke to Vasistha in the midst of the
multitude of sages thus:

The young women said:

13-16. О holy lord, О son of Brahma, conversant with all
holy rites, О ocean of mercy, in our presence it does not behove
you to be angry. It is the husband who is mentioned to be the
greatest ornament of women. A woman without a husband, even
if blessed with a hundred sons, is called a widow in the world, О
sage. Her life is purposeless. Hence, О sage, be pleased with our
husband. One offence should be pardoned by the sages, the seers
1. Seringapatam on K&veri in Mysore.
II.i.2 4 .17-26 137

of Truth. Forgive, О ocean of mercy. Be merciful to Sundara,

your disciple.

Sri Suta said:

17. When requested thus by the womenfolk of Sundara.
Vasistha, the excellent ВгаЬтаца, became pleased once again
and spoke these words:

T he R emedy fo rT e r m in a t in g S u n d a r a ’s R ak $a sahooi >

as S u g g este d by V a sisth a

Vasi$tha said:
18. О ladies of beautiful eyebrows, my words will never be
false. I will recount to you the means (to get out of the curse).
Listen with attention and faith.
19-21. The curse in the case of your husband will certainly
be effective for a period of sixteen years. During this period of
sixteen years, Sundara will have the form and features of a
Raksasa. О celestial ladies, once he will, by chance, go to
Venkata, the auspicious mountain that dispels all sins. He will
then go to Cakratirtha. Padmanabha, a prominent sage and
a great Yogin, stays there. This Raksasa will rush at that sage
for devouring him.
22-24. Thereafter, the excellent Discus despatched by Vis$u
for the protection of the Brahma$a, will undoubtedly sever his
head from his body. Thereafter, that Sundara, your husband, will
be released from the curse and will regain his own form. He will
return to heaven once again. There is no doubt about it.
Thereupon, after reaching heaven, О beautiful women, Sundara,
your husband, will delight you all in his beautiful dress.

Sri Suta said:

25. After saying thus to those excellent women of Sundara,
Vasi$tha, a devotee of $rirange£vara, went to his hermitage
immediately.
26. Then those young women who were grief-stricken and
immersed in the middle of the ocean of misery, embraced their
husband Sundara and lamented.
 138 Skanda Purana

27-30. Even as they were watching thus, Sundara became a

Raksasa with a huge body and big curved teeth. His hair and
beard were red in colour. On being frightened A his sight the
beautiful women went to heaven.
Then this Sundara in the form of a Rak$asa of terrible form
and features, began to eat living beings. He wandered from land
to land and forest to forest with the speed of wind. He roamed
over the excellent mountain Venkatadri. The great sinner entered
Cakratirtha and then went away. Thus sixteen years elapsed while
he continued his wanderings.
31-33. Then, at the close of the sixteenth year, О great sages,
this Rak§asa rushed at Padmanabha, a resident of Cakratirtha,
with the velocity of wind, in order to devour him.
He (Padmanabha) then eulogized Janardana. On being eulo­
gized by the Yogin, Visgu hurled his Discus in order to protect
that Padmanabha who was terribly harassed by the Raksasa.
Hari’s Discus came and removed the head of the Raksasa.

L ib e r a t io n o f S u n d a r a from R a k $a sa h o o d and
R esto ra tio n o f H is O r ig in a l F orm

34-35. Then he abandoned the body of Raksasa. Sundara

got back his divine body and got in an aerial chariot. He was
showered with flowers. With palms joined in reverence he bowed
down to and saluted that Sudargana. With great respect he eulo­
gized him with excellent words pleasing to the ears:
Sundara said:
36. О Sudargana, obeisance to you, О sole ornament of
V i^u’s hand. Obeisance to you, the destroyer of Asuras, to the
(weapon) having the refulgence of a thousand suns.
37. It was by your grace that I cast off the body of Rak$asa
and regained the original form of mine. О missile Discus of
Vi$Qu, salute to you.
38. О favourite of Vi$flu, permit me to go to heaven. My
wives are bewailing me due to the grief of separation.
39. О Discus, grant me such a form as to enable me to think
about you as long as I live. Obeisance to you.
40. On being thus eulogized devoutly by Sundara, О great
 Il.i.24.41— II.i.25.2 139

sages, the Discus of Vi$pu at once blessed him saying, “Let it

be so.”
41. Permitted by the Missile Discus, Sundara, the Gan-
dharva, bowed down to the excellent Brahmaija and permitted
by him went to heaven.
42-46. When Sundara had gone to heaven, the prominent
sage Padmanabha prayed to the Discus:
“O missile of Vi§nu, obeisance to you. О weapon Discus, the
suppressor of great Asuras, I bow down to you. Be pleased to
be present in this splendid Cakratirtha devoid of impurities-
By your presence destroy the sins of all the sinners who take
their bath here. Grant them eternal salvation. Let this Tirtha be­
come famous by the name Cakratirtha in the world. Henceforth
let the fear of the sages living here be dispelled. О noble weapon
Discus, obeisance to you. Let there be no fear from evil spirits,
vampires and ghosts. О Lord/’
47-49. On being prayed to in this manner by Padmanabha,
the Yogin, the Discus said, “So be it” and vanished in that
Tirtha.

$rl SHta said:

Thus, О Brahmanas, the greatness of Cakratirtha has been
recounted by me with (reference to) the origin of the Rak$asa.
It dispels all impurities. On hearing it men on the earth are libe­
rated from all sins.

CHAPTER TWENTYFIVE

The Greatness o f JabSlitlrtha

Sri Sato said:

1-2. О ye all ascetics, О residents of the Naimi$a forest, I
shall describe the greatness of Jabalitirtha on the Venkatadri of
great merit and destructive of all sins. О Brahmanas, (a sinner)
named Duritoara became liberated by bathing there.
140 Skanda Purarta
The sages enquired:
3-4. О Suta, knower of the exact nature of rq^lity, who was
this person named Duracara? What sin had been committed by
that Duracara, О sage? How was he liberated from the sin, due
to the greatness of the bath in this Tirtha? О sage, we are desir­
ous of hearing this. Relate it to us in detail.

T h e E p is o d e o f t h e B r a h m a n a N amed D u r a c a r a
W h o L iv e d o n t h e B a n k s o f K aver I

Sri Siita said:

5. О sages, let the sin of that Duracara be heard. So also
(listen) how he was liberated from the sin by taking his holy bath
in Jabalitirtha.
6. There was a certain ВгаЬтада named Duracara who had
resorted to the banks of Kavcri. This Brahmana who was a
sinner, was always engaged in cruel activities.
7. О Brahmanas, this sinner was defiled due to his frequent
associations with Brahmaria-slayers, liquor-drinkers, thieves and
defilers of preceptor’s bed. He always lived with them.
8. О excellent Brahmanas, the Brahminical power of this
sinner was entirely destroyed on account of the evil of associa­
tion with great sinners.
9-11. If a Brahmaria eagerly stays with great sinners for one
day, one part (i.e. one fourth) of his Brahminhood will undoub­
tedly be lost at that very moment. By serving them, touching
them, seeing them, lying with them and taking food with them
in the same row, by remaining for two days with great sinners
thus, О Brahmanas, a second part (i.e. one half) of his Brahmin­
hood is undoubtedly lost.
12. If the association lasts for three days a third part (i.e.
three fourths) is lost undoubtedly. If it lasts for four days, (the
last) fourth part is certainly obliterated.
13. If any person associates with great sinners beyond this
period by sitting, lying or taking food with them, he shall be­
come a sinner of (their) equal grade.
14. Therefore, the Brahmana named Duracara became
completely bereft of Brahminhood. He was haunted by an evil
 И .i.25.15-29 141

spirit. It was as though he was swallowed by a powerful and

terrible snake or beast of prey.
15-21. Excessively afflicted by that vampire, he became
distressed. He wandered from country to country and from
forest to forest. Due to his previous merit and his good luck,
that Brahmaria reached the highly meritorious Vehkatadri
(which was) destructive of all sins. He was pursued there by the
vampire (the ghost).

D u r a c a r a a n d t h e V a m pir e G et R id o f T h e ir
S in s by T a k in g H o ly B a t h in J a b a l it ir t h a

The Brahmana closely pursued by the evil spirit came to the

mount Venkata. The vampire immersed the Brahmarta who was
associated with great sinners, in Jabalitirtha that is destructive
of great sins, О great Brahmanas. Within a moment he was
released by the vampire and he stood up (free).
Getting out of that holy Tirtha, О Brahmanas, that Brahmaria
regained composure. He pondered, ‘I was residing on the banks
of Kaveri. How have I come to a place near Svarriamukhi?’
With these thoughts agitating him, Duracara boWed down to
the excellent Tirtha of Jabali as well as Jabali, the noble-souled
excellent great Yogin. After approaching him he spoke:
22-24. “O holy lord, О Brahmaria, I do not know what
this mountain is. Tell me. 1 am a resident of the banks of
Kaveri. My name is Duracara. Kindly tell me how I happened
to come here?”
On being asked thus by Duracara that sage of good holy
rites, the storehouse of mercy, meditated for a short while and
spoke to Duracara:

N a r r a t io n o f th b D efec t o f N o n -P er fo r m a n c e of
P a rv a n a S r a d d h a as D esc r ib ed by J abali

Jabali told:
25-29. On account of your contact with great sinners
formerly, О Duracara, your Brahminhood got destroyed. Then
a vampire seized you. Because you were possessed by him, you
became helpless and deluded in your mind. In that confounded
 142 Skanda Puraria

state you came here. The vampire immersed you in this ex*
tremely sacred Tirtha. Merely by taking your bath here you
became rid of the sins. •
If men take their holy bath in Jabalitirtha, all the heaps of
their five types of sins perish. It is true. Merely by the bath in
this holy Tirtha which is the cause of good holy rites, your sin
due to your association with great sinners has perished. The
vampire that seized you was formerly a Brahmarta.
30-31. He did not perform the Sraddha rite unto the Manes
on the day of death in accordance with the Parvaija rite. So he
was cursed by his Manes and he attained the state of vampire-
Due to the power of taking the holy bath in the waters of
Jabalitirtha, he cast off his vampirehood and attained the
world of Vi$flu.
32. A man who does not perform the Sraddha unto his
father and mother (every year) on the day of death becomes a
vampire immediately and falls into hell later.

Sri SHta said'.

33-34. Merely by taking his holy bath in this Tirtha,
Duracara, the great sinner, attained the world of Vi$iju from
which no one returned (to Samsara). Thus the holy story of the
liberation of Duracara has been recounted to you all. Hence
this Tirtha is the most sacred (of all Tirthas). It is auspicious
and destructive of all sins.
35-39a. Duracara was liberated merely by a bath therein.
This holy Tirtha shall destroy even those sins which have no
other way of expiation. If a Brahmaria bows to a Linga or the
idol of Vispu (once) worshipped by a Sudra no means of expia­
tion has been laid down for him in the Smjtis by the great sages.
But even that sin of his shall perish in the Tirtha named (after)
Jabali.
There is no means of atonement for those who censure Brah-
mapas. Similarly there is no expiation for those who commit
breach of trust, those who are ungrateful and those who carnally
approach the wives of their brothers. But due to their holy bath
in Jabalitirtha they will become pure.
 Il.i.25.39b— II.i.26.11 143

39b-40. Thus, О Brahma^as, the greatness of Jabali’s Tirtha

has been described to you all. On hearing this men on the earth
become liberated from all sins.

CHAPTER TWENTYSJX

The Greatness o f Tumburu (Ghoqa) Tirtha

Sri SUta said:
1-3. Here 1 shall recount the greatness of Ghopatirtha that
is destructive of all sins, О Saunaka and other (sages) of great
prowess.
It is the fruit of a penance of previous birth that people
get the opportunity of taking bath therein. On the Full-Moon
day in conjunction with the Constellation Uttaraphalguni, when
the Sun is in the Zodiac Pisces, Ganga and all other Tirthas
in the three worlds come there in the afternoon.1

The sages asked:

4-5. О holy lord Siita, О omniscient one, О master of all
the contents of all scriptures, why do all the rivers Ganga etc.
take bath in the exceedingly sacred Ghopatirtha when the Sun is
in the Zodiac Pisces?

Sri SUta replied:

6-11. The Tirthas Ganga etc. think like th is:‘All men who
have committed sins, scrupulously take their holy bath in us.
Those people cast off their sins in us and go away with their ob­
ject achieved. How is this mass of sins accumulating in us to be
destroyed?’
After thinking thus they remembered the divine, fascinating
words of the noble-souled son of Brahma, Narada (for) absolv­
ing all sins. They go to Sri Venkata, the mountain that dispels

1. The special day of this Tirtha is the Full-Moon day in Ph&lguna

when the Sun is in the Zodiac Pisces.
 144 Skanda Ригйра

the sins of Brahmin-slaughter etc. They take their holy bath in

the waters of Svamipu$karifli, the excellent Tirtha. Thereafter,
О Brahmanas, all those Tirthas take their bath (i.e. flow into)
in the exceedingly sacred Ghoriatirtha on the Fifll-Moon day in
conjunction with the Constellation Uttaraphalguni when the Sun
is in the Zodiac Pisces. Who is capable of knowing (com­
pletely) the greatness of that Tirtha in the entire universe con­
sisting of the three worlds?

A D e s c r ip t io n o f t h e G rea t S ins o f th o se w h o are

A verse t o t h e H o ly B a t h in G h o ^ a t ir t h a

12. Hence, О excellent Brahmanas, Ghonatirtha is the most

meritorious Tirtha.
13. They call a person who has abandoned Ghonasnana
(‘holy bath in Ghonatirtha’) one who cruelly destroys parks and
gardens (i.e. he incurs the sins of such acts), one who sells horses
and virgins, one who slays Brahmanas.
14. They call one who has discarded Ghonasnana, a des­
troyer of the property of deities, a person who takes back what is
gifted away, a person who is a Brahmaria-slayer.
15. Learned men call one who has avoided Ghonasnana, a
destroyer of lakes, bridges and dams, one who ardently longs for
sexual union with other men’s wives, one who steals.
16. Learned men know the person who has abstained from
Ghonasnana as a base non-believer who promises a Brahmana
k‘I shall give” and afterwards (does not give it), as a person who
habitually drinks liquor.
17. Learned men call the person who has abandoned Ghona­
snana, a person who is worthy of being hated by preceptors,
Brahmanas and (other) people, one who is given to self-praise,
who steals.
18. Brahmanas call the person who has discarded Ghona­
snana, a consumer of food that has not been consecrated, a con­
sumer of the remnants of food offered to the Manes and a thief.
19. Learned men call the person who has abandoned
Ghonasnana, a person who offers (to others) the remnants of
food offered to the Manes, a person who is antagonistic to his
mother and father, and is a thief.
II.i.26.20-36 145

20. They say that the person who has abandoned Ghopa­
snana is one who is habitually engaged in sexual union with
other men’s wives, who is fond of sexual dalliance with his
brother’s wife and is a defiler of the preceptor’s bed.
21. They say that the person who has abstained from Ghopa­
snana is one who talks to a Capdala, who is a Brahmapa always
bereft of Darbha grass in his hand and is a sinner of the fifth
class (i.e. one who associates with sinners who have committed
the four types of major sins).
22. They say that the person who has abandoned Ghopa­
snana is one who takes his food after hearing the voice of a wo­
man in her menses, of а СарфИа or of a horse, and who is a
sinner of the fifth class with their association.
23. They call the person who has abandoned Ghopasnana,
a person who causes obstacles in the holy rites of expounding the
Purapas, celebrating marriage, investiture with the sacred thread
and other rites and who kills animals.
24. Learned men say that the person who has avoided
Ghopasnana is a slayer of one who has sought refuge, who is
averse to all the Urthas and who causes abortion.
25. They call the person who has abandoned Ghopasnana,
a person who has abandoned Pitj-yajna (i.e. performance of grad-
dha), who has deserted his wife, is the meanest in the family and
who kills cows.
26. О excellent Brahmapas, sins on a par with the major
sins and minor sins resort to the person who has abandoned
Ghopasnana.

T he P ow er of B ath in G h o i? a to D ispe l A l l S in s

27-36. О eminent Brahmapas, the fascinating Ghopatirtha

sanctifies all these sinners through the holy bath, drinking (its)
water etc. Wonderful indeed is the greatness of the TTrthal
The following are the sinners sanctified:1 One who is
engaged in committing major sins, one who cooks dog’s meat,
the meanest in the family, the cruel, destroyer of the family,
the mischievous one, one who has not gifted anything, one
1. This list o f ‘sins* includes all unsocial acts detested at the tim e o f
this Purftna.
 146 Skanda Ригала
who has stopped performance of holy rites, a killer of animals,
a tormentor of others, one who has resorted to a backbiter, one
who habitually speaks lies, a hypocrite, one who is attached to the
wives of others, one who is treacherous to friends, an ungrateful
one, a destroyer of foetus, a heinous sinner, a sinner cohabiting
with other men’s wives, an informant about the assets of other
men, an untruthful person, one who is engaged in agricultural
activities, a traitor to the master, a fraudulent one, a covetous
one, a patricide, one who is averse to all gods, one who praises
himself, a rogue who causes obstacles to pious activities, one who
wastes money over undeserving persons, one who causes split
among persons who receive favour and concession, one who cuts
off or uproots trees laden with excellent fruits, one guilty of
breach of faith, one who is bent on massacring warriors, one who
does not maintain the sacred fire, one without a son, one who
administers poison, a sinner who makes the preceptor hate him,
one who causes estrangement between husband and wife, one who
acts as a tyrant in administering a village or a temple trust, one
who teaches (Vedas) for salary, a Brahmana absorbed in cruel
activities, one who has made committing of sins his second
nature, one who is solely devoted to commit multitudes of sins
secretly, one who commits sins due to ignorance, one who
commits vicious deeds knowingly and all other persons of a
similar nature.

St o r y of a G a n d h a r v a C a lle d T u m b u r u

SrlSUta said:
37. In this connection I shall relate an ancient legend that
is destructive of sins, that absolves one from sins, that yields the
benefit of salvation.
38. Formerly Gargya, an omniscient ВгаЬтаца of great
refulgence, expert in all lores, who was just and master (subduer)
of his sense-organs said as follows:
39. He bowed down to the noble-souled Devala and reques­
ted him with delighted mind:
“O (sage) of exalted magnificence, be merciful unto me. Re­
count to me the greatness of Gho$atirtha that is auspicious
and destructive of all sins.”
II.i.26.40-5Ia 147

Devala said:
40-41 • A Gandharva named Tuihburu cursed his chaste wife.
He took his bath here and worshipped VenkateSa, the storehouse
of mercy. Thereby he attained Vijflu’s world from which no one
can return (to Samsara).

Gargya asked:
42-43. О Sage Ocvala, why did the Gandharva named Tum-
buru, an expert in all lores, curse his beautiful wife? What was
the fault of his wife endowed with all good qualities? О (sage) of
exalted magnificence, tell me the same-1 am eager to hear.

Т и й в и я и I n s t r u c t s H is W ife a b o u t t h e P r o c e d u r e in
T a k in g H o l y B a t h i n t h e M o n t h o f M a g h a

44-45. The Gandharva named Tumburu told his wife

lovingly: “For a period of three Maghas take the bath along with
me. It dispels all impurities and sins. In the month of Magha,
when the Sun has risen, smear with cowdung the bank that dis­
pels all sins, for the sake of the worship of Vi$pu.
46. In this month of Vi?iju that bestows auspiciousness
render service unto me through RangavaUi etc. (? colourful
designs as a mark of auspiciousness), designs of white lotus, Svas-
tika etc. drawn by means of minerals.
47. In this Magha offer Dlpavartika (i.e. a lamp and a wick)
to Madhava. In front of Hari offer devoutly fire with incense.
48. Cook food unto the noble-souled Madhava, remaining
pure (in mind as well as in body). In the month of Magha per­
form circumambulation and obeisances along with me with great
devotion.
49. Perform the religious rites and services to Vi$pu, the
Lord of Devas, everyday. Listen to the Puraija of Vi$iju everyday
without any lethargy.
50-5 la. Take bath scrupulously everyday and drink Hari’s
PSdodaka (i.e. the water with which Hari’s feet are washed). Re­
peat continuously (his names such as) О К ода, О Vi$QU, О
Mukunda, О Narayapa, О Janardana, О Acyuta, О Ananta and
О VHvatman.
 148 Skanda Parana

51b-52a. Abandon anger, rivalry, jealousy, greediness etc.

and observe a vow. Thereby you will attain liberation and
permanent residence in Vi?pu’s world.”

T ui Cib u r u C u rses H is W if b : T h e M ea n s of
R ed e m pt io n T h er efr o m

52b. On hearing what was spoken thus by her husband, the

beloved wife of the Gandharva angrily spoke to her husband
(words) that were unbearable and leading to hell (or misfortune):
53. “O sinless one, when the chillness increases in the morn­
ing, when the sun rises very slowly, how can one bathe in the
month of Magha that gives agony due to chillness?
54. The rites mentioned by you cannot be performed by me
constantly. О husband, I will not take bath in the morning along
with you.
55-56a. If my death takes place due to excessive cold, you
will not come to my rescue.”
On hearing the words spoken thus, in spite of his being calm
and quiet, the Gandharva, the loving husband, cursed his wife
who spoke unpleasantly and offensively.
56b-60. He thought thus: ‘One shall immediately punish by
means of curses a son who is averse to virtue and piety, a wife
who speaks unpleasantly and a king unfavourable to Brahmapas.’
Prompted by this maxim he cursed his chaste wife then:
“Become a mere (ordinary) frog, О foolish woman, in a dry place
without water, in the hollow of a holy fig tree near Ghopatirtha
on Venkata mountain of great merit and destructive of all
sins.”
On hearing this imprecation of her husband the beloved wife
of the Gandharva, the chaste woman, fell at his feet and reques­
ted Tumburu. Afterwards Tumburu, the husband, indicated the
redemption too from the curse:
61-64. “Agastya of exalted magnificence, the ascetic who has
conquered his sense-organs, will take his holy bath in the excel­
lent Ghopatirtha on the great day of Full Moon. The excellent
Brahmapa will then relate the greatness of Ghopatirtha to his
disciples near the ASvattha tree. At that time you shall be within
II.i.26.65-75 149

the hollow of the holy fig tree. Listen to the greatness of Ghoija-
tirtha that bestows liberation with great attention. You shall
then get rid of all your sins and sport with me.”
On being told thus the chaste and pious wife ceased (to speak).
65-69. On account of the curse of her husband she took up
the terrible and hideous body of a frog. The woman slowly went
to the hollow of the holy fig tree on the peak of Se$adri to the
south of Ghojjatirtha. She stayed in the hollow of the holy fig
tree for a period of ten thousand years.
Then after a lapse of time (on one occasion) Agastya went
to the fascinating Venkatadri. With all due holy observances he
took his bath in Svamitirtha. He bowed down to Varaha, the
deity to the south of the Tirtha. He then went to the abode of
Venkatesa and bowed down to Srinivasa, the storehouse of
mercy, the Lord of Devas who can be known only through the
Vedas, the eternal Lord of large eyes. Thereafter, Agastya of
exalted magnificence went to Ghopatlrtha.
70-72. The most excellent one among Yogins took his
bath in the excellent Tirtha along with his disciples. With great
devotion Agastya, the most excellent one among Yogins, the holy
lord and sage, described to his disciples under the shade of the
holy fig tree the greatness of Ghogatirtha that is destructive of
the sin of Brahmin-slaughter, that is meritorious, bestower of all
auspiciousness and that grants all prosperity.

O n Seeing A gastya in G ho^ atIrtha the W ife of Тийвики

is L iberated from the F orm of a F rog

73-75. On hearing it the frog fell at the feet of that Yogin

after knowing the greatness of the sage through the light of know­
ledge. She regained her original form, the charming form of a
woman. She spoke to him thus:
“O Agastya, the most excellent one among Yogins, save me,
save me, О storehouse of mercy. О ВгаЬтаца, kindly protect me
though I opposed the words of my husband.”
Saying thus the lady of large eyes ceased (to speak) there­
after.
150 Skanda PurHtja

Agastya asked\
76. Who are you, О lady of ample, fine buttocks? Welfare
unto you. There was committed a sin in the previous birth that
gave you the birth of a frog. What is that? Tell me. Do not delay.

The woman said i

77. There is a Gandharva named Tuxhburu. He is an expert
in all lores. О Brahma^a, О Agastya served by sages, I am his
wife.
78. О excellent sage, my husband Tumburu who is conver­
sant with all Dharmas said to me : “You are a charming (lady).
Always perform all holy rites along with me.”
79-80. On hearing the words of my husband, which would
help in the other world, I uttered unbearable and very harsh
words that would lead to hell. О dear one, О excellent sage,
those words were uttered by me on account of my vicious intel­
lect.

T h e D u t ie s of a C h a stb W o m a n as D esc r ib ed
b y A g a sty a

Agastya said:
81. Your husband of keen intellect cursed you angrily. Such
a curse is proper in regard to a woman who acts contrary to the
words of her husband.
82. A woman who dishonours the utterance of her hus­
band and does as she pleases, falls into a terrible hell (where she
remains) as long as the moon and the stars shine.
83-84a. Women have no freedom; husband’s words or
directives should not be transgressed. Women go to the re­
gion of Vi$gu due to chastity and the merit of serving their hus­
bands and not through other holy rites.
84b-86a. Learned men know (and assert) that husband is
everything unto women, viz. mother, Vi$pu, Brahma, Siva, pre­
ceptor and the holy TJrtha. If a woman disobeys the directive
of her husband, even if she is always engaged in the performance
of all other holy rites, she shall never be pure even once.
II.i.26.86b-98 151

86b-87a. A woman without husband (i.e. a widow) shall

perform holy rites that bestow virtuous benefits on being bidden
(and permitted) by preceptors conversant with Dharma.
87b. If a woman is directed by her husband, she should
devotedly engage herself in obeying the order of her husband.
88. She who takes bath in the Tirthaof (i.e. holy water flowing
from) the lotus-like feet of her husband is a favourite of Hari.
Undoubtedly, it is as good as a bath in all the Tirthas, Ganga
etc.
89-91. Hence the sin committed by you yields the fruit
thereof. While you were reaping the fruit of your own action,
you heard the greatness of Ghonatirtha. You were liberated. You
regained the auspicious form of that lady. Hence this Ghona-
tirtha has become famous as Tumbutirtha in the world. What
a (wonderful) greatness of the Tirtha!

T h ose w h o take T h e ir H o ly B a t h in G h o ^ at Ir t h a
A t t a in D iffer en t K in d s o f B en efits

Sri Suta said:

92-98. О (sages) of great prowess, О Saunaka and others, if
people take their bath on the Full-Moon day in Ghonatirtha of
great merit and destructive of all sins, they will attain the meri­
torious benefit of sacrifices. They will have the benefit of ten
thousand Tirthas.
By taking the holy bath in Tumburutirtha one shall attain
that benefit which is obtained by one who makes a gift of a thou­
sand Kapila (tawny) cows everyday.
By taking a plunge in Ghopatirtha one attains that benefit
which is obtained by one who makes a gift of thousands and
crores of precious stones everyday or thousands of elephants in
rut or ten thousand horses.
From the sacred Ghonatirtha one attains that benefit which
is said by sages to be the fruit of a gift of a crore of virgins.
By the greatness and power of Ghonatirtha one attains that
benefit which is obtained by one who makes a gift of a thousand
golden robes in Kuruk$etra.
By the great power of Ghonatirtha one attains that benefit
152 * Skanda Ригйпа

which is obtained by one who casts off his body for the sake of
the preceptor, or a Brahmapa or his own master.
99. From the Ghopatirtha that merit accrues that is obtain­
ed by those who dispel the agony of persons in extreme distress
or those who are eagerly devoted to the visits of holy Tirthas or
those who forever adhere to truthfulness.
100. From the holy Ghopatirtha one attains that benefit
which is obtained by those who perform Sraddhas to Pitps on
the New-Moon day.
101. From the holy Ghonatirtha one attains that benefit
which is obtained by a man who takes his holy bath in all the
Tirthas, in Ganga, in Narmada, in Sarayii, in Candrabhaga and
others.
102. Hence learned men know that Ghonatirtha is the most
meritorious of all the Tirthas.

103. If a person listens to this chapter which dispels all sins,

he will have the benefit of Vajapeya and a permanent stay in the
world of Vi$flu.

CHAPTER TWENTYSEVEN

Sri Venkafacala Contains All the Tirthas

The sages said:
1. О Suta, the most excellent one among those conversant
with the Purapas, how many Tirthas are there on Venkatadri of
great merit and destructive of all calamities and distresses?
2. Tell us their number. How many of them are important?
There too, О excellent sage, tell us the most important among
them.
3-4. How many among them produce interest in righte­
ousness? How many are the most important among them?
Which are those that bestow knowledge? Which are those that
bestow devotion and detachment? Which are those that bestow
salvation? Tell us, О sage engaged in holy rites.
Il.i.27.5-12a 153

SrtSUta said:
5. Here, on this excellent mountain, there are sixty-six crores
of holy Tirthas. Among them, О (sages) of holy rites, one thou­
sand and eight are very important.
6-7. There are one hundred and eight Tirthas that inspire
interest in righteousness. They are more important than the other
thousand Tirthas. They are separate from them. Among the
one hundred and eight (Tirthas) sixty are those that bestow
devotion and detachment.

T h e T im e f o r H o ly B a th in t h e S ix T ir t h a s
I n c l u d in g S v a m ip u s k a r in I1

8-9. There are six Tirthas on the top of Venkatacala that

bestow salvation, viz. SvamipuskariijI, Viyadganga, Papavinafia,
Paiii^utirtha, Kumaradharika Tirtha and Tumburu Tirtha.
10-12a. On the Full-Moon day in the month of Kumbha
(when the Sun is in Aquarius), when the constellation Magha
comes in conjunction, О Brahmaria, all the Tirthas fall into
Kumaradharika.
He who takes his holy bath there, О eminent Brahmaoas,

1. There are six important Tirthas on the Venkata hill. Their special
important days are mentioned below:
Tirtha Important day
1. Svamipu$karipi Bright half, 12th day of Mflrga£ir$a
2. Viyad (Ak&&u) ganga Full-Moon day o f Caitra (with the Sun in
the Zodiac Aries)
3. P&pavinasa Sunday, bright half of A&vina, 7th day
when the Moon is with Uttar&$&4h& and
12th day when the Moon is with Uttarft.
bhadrapadft
4. PAfldu Tirtha Tuesday or 11th or 12th day of Vai&kha
(both in dark and bright half with the Sun
in Taurus)
5. KumaradhAriki Full-Moon day of M&gha (with the Sun
>n the Zodiac Aquarius)
6. Tuihburu Full-Moon day of Phftlguna (with the Sun
in the Zodiac Pisces)
 154 Skanda Puraria
shall acquire the benefit of Rajasiiya sacrifice. He shall attain
salvation too. There is no doubt about it.
О Brahmapas, one should make gift of food there, along with
monetary gifts.
12b- 18a. On the Full-Moon day in conjunction with the
constellation Uttaraphalguni, when the Sun is in the Zodiac Pis­
ces, all the Tirthas come to Tumburutirtha in the afternoon. One
who takes the holy bath there, is not re-born (i.e. becomes libe­
rated). Investiture with the sacred thread and marriage rite should
be performed there along with a gift of money.
When the Sun is in the Zodiac Aries, on the Full-Moon day
in conjunction with the constellation Citra, (all the Tirthas) fall
into Viyadganga. By taking his holy bath therein a man imme­
diately derives the benefit of a hundred sacrifices. Gold must be
given as gift there. Gift of a virgin (i.e. giving her away in marri­
age) is particularly (recommended).
О Brahmanas, when the Sun is in Vfjabha (Taurus) on the
eleventh or twelfth day of the lunar fortnight either in the bright
half or in the dark half in conjunction with (i.e. when it is) Tues­
day, all the Tirthas in all the three worlds beginning with Ganga
fall into Papdutirtha. By taking the holy bath therein and by
offering a cow as gift one is liberated from obstacles.
18b-20. On a Sunday in the bright half of the month of
Asvayuj (September-October), on the seventh day (when the
Moon is) in conjunction with the constellation Uttara$adha or
on the twelfth day in conjunction with Uttarabhadrapada cons­
tellation, the devotee shall come to Papavinasana and take his
holy bath as enjoined (in the scriptures). Thereafter he should
make a gift of a Salagrama stone. He is liberated from all sins
arising from (i.e. committed in) crores of births.
21-24. In the month of Dhanur (when the Sun is in Sagitta­
rius), on the twelfth day in the bright half, during early dawn, all
the Tirthas fall into the waters of Svamipu§karipi. A man who
takes bath therein shall undoubtedly attain salvation instantane­
ously. One gets the opportunity to take the holy bath only as a
result of one’s merit acquired in the course of thousands of
births. Other persons who are not self-controlled will never have
that chance. One shall make gifts there in accordance with one’s
II.i.27.25-32 155

capacity and in accordance with the injunctions. Particularly one

should make gifts of a Salagrama stone and a cow.

T h e S p e c ia l M e r it of L is t e n in g to th e P u r An a s 1

25. Those who always listen to the story of VisQU that

sanctifies the universe, do indeed become devotees of Vi$nu in
this world of human beings.
26. If he is not able to listen always to the story that sancti­
fies the universe, the man should listen to it for a Muhiirta (48
minutes) or for half that time or even for a moment. If a man
devoutly listens to the excellent story of Vi$pu, he docs not have
any mishap or bad luck.
27. By glistening to the Puranas once one obtains that
merit which one derives from all the Yajfias and all types of
charitable gifts-
28. Particularly in Kaliyuga excepting listening to the Pura­
nas there is no greater holy rite for men nor there is any greater
thing that yields salvation.
29. Listening to the Puranas and repeating the names of
Vi§nu—these two alone are the two great fruits of the tree of
merits to human beings.
30. By drinking the nectar with great effort only one
shall be rid of old age and death. But the nectar of the story of
Vispu shall make the entire family free from death and old age.

A n E x po u n d er o f th e P uranas W o rth y of
B e in g W o r s h ip p e d by A l l

31. Whether he be a boy or a young man or an old man,

whether he be poor or wretched, a man conversant with the
Puranas should always be respected by meritorious persons.
32. One should never think about a person conversant with
the Puranas to be mean or lowly, since the word that comes out
from his mouth is a (veritable) wish-yielding cow (Kamadhenu)
unto all embodied beings.

1. W 27-30 describe the benefits derived from listening to Pur&nas.

156 Skanda Ритйпа
33. It is he who grants the chance of never returning (to the
world) to those persons who have become dejected and distressed
by frequent compulsion to take thousands and croits of births.
Who else can be a better, a greater preceptor?
34. When a Brahma^a-expounder of the PuraiLas occupies
the seat of Vyasa, he shall not bow down to anyone till the con­
clusion of the story or discourse.
35. The intelligent one shall not expound the holy story (of
Puranas) in a place infested with vicious men, Sudras or beasts of
prey, or in a gambling house.
36. The intelligent one should sermonize the (Ригаца) story
in a good village peopled by good men, a holy spot, a temple or
on the sacred banks of rivers.
37. The listeners who are endowed with faith and devotion,
who are not hankering after any other activity, who are restrain­
ed in their speech, are pure and are not unduly excited shall earn
merit.
38. If vile and mean persons listen to the holy story without
devotion, they will never have the merit. They will be miserable
in every birth.
39. Those who honour and adore a Purana by means of
offerings of TambQla (betel leaves) etc. and then listen to the
story with devotion, shall never be poor or sinners.
40. If men go out elsewhere while a Purana is being ex­
pounded, their wives and wealth shall perish in the midst of their
enjoyment.1
41. Those who listen to the holy story (Purapas) with a
turban on their heads, will be born as foolish sinners, the meanest
of men.
42. Those who listen to the sacred story even as they chew
betel leaves, shall fall indeed into a hell and swallow the filthy
ordure of dogs.
43. Those hypocrites who listen to the story while occupying
a higher seat, shall undergo everlasting tortures in hells and then
will be reborn as crows.
44. Those who sit on their hams in the posture of Virasana,

1. VV 40-50 describe the restriction on the listeners of PurApas.

II.i.27.45-57 157

and those who occupy thrones and listen to the holy story shall
become Arjuna trees.
45. Those who begin to listen without bowing down at the
outset, shall become poisonous trees. Those who listen to the
story while lying down, shall become pythons.
46. He who listens to the story while occupying a seat on a
level with that of the expounder, shall incur a sin on a par with
that of defiling the preceptor’s bed and fall into a hell.
47. Those men who censure a person conversant with the
Puranas or the holy story that dispels sins, shall indeed be reborn
as dogs a hundred times.
48. Those who make impertinent remarks while the dis­
course is being held, shall be reborn as donkeys and chameleons
thereafter.
49. Those men who never listen to the holy story, undergo
tortures in hell and are reborn as wild pigs.
50. Those who create disturbance while the story is being
told, undergo the tortures of hells for a crore of years and are
reborn as village pigs.
51. Excellent men who encourage the narration of holy
stories, shall attain the imperishable eternal region, even if they
do not listen.
52. Those men who expound the holy story of the Puranas
(to others), dwell in the region of Brahma for more than hundred
crores of Kalpas.
53-54. Those men who give a seat to a person conversant
with the Puraqas, or give him blankets, deerskins, clothes or a
couch, shall attain heaven after enjoying all desirable pleasures.
After residing in the world of Brahma and others they go to a
place devoid of ailment (i.e. salvation).
55-57. Those who offer excellent and new thread (to tie) a
Puraga, shall enjoy pleasures in every birth and become endowed
with perfect knowledge.
Those who have committed major sins, those who have com­
mitted minor sins—all these attain the highest region only through
listening to the Puraoas.

After hearing about the greatness of Venkafadri those sages

worshipped and duly honoured Siita who was richly endowed
 158 Skanda Purana
with the favour of Vyasa and was the most excellent one among
those conversant with the Purarias. They derived matchless
delight.

CHAPTER TWENTYE1GHT

In Praise o f Kataha Tlrtha1

T h e G rea tn ess of К а та н а TJ r t h a

The sages said:

1-2. О Suta conversant with the truth of all subjects and
objects, О master of the Vedas and Vedangas, it is heard that
there is an extremely sanctifying Tirtha named Kataha on Sri
Venkatacala. Its greatness is proclaimed in all the three worlds.
Recount this kindly to us, О disciple of Vyasa.
3-5. Formerly the glorious son of Brahma, the holy sage
Narada, the most excellent Brahmaria, came to the Naimi$a
forest. On seeing that son of Brahma all these sages duly worship­
ped him with splendid Arghya, Padya etc. They offered him a
scat with great devotion. They bowed to him with their necks
lowered due to modesty. All those sages requested him thus:
6-8. “O glorious Narada, excepting you there is no other
instructor of Dharma to us. There is none among the great sages.
On the mountain Venkata of great merit, served by all the Devas,
the divine mountain that has come from VaikuQtha and is atten­
ded upon by Siddhas and Gandharvas, there is a holy spot called
Katahatirtha. Describe the greatness of Katahatirtha to us, the
forest-dwellers.”

1. The Kataha Tirtha is attached to Sri VcnkajeSvara's sanctum on its

northern side in the Vimana-pradak$itia (circumambulation passage around
the temple). It contains the Abhi$eka Tirtha of VehkateSa collected after
the holy bath.
 II.i.28.9-21 159

Sri Narada replied:

9-11. Listen ye all sages of great prowess headed by iS.au-
nakal Who knows the greatness of Katahatlrtha (adequately) in
all the three worlds? Only Mahadeva understands the greatness
of that Tirtha. All those sacred Tirthas within the Cosmic Egg,
Ganga and all the other Tirthas, resort to the Kataha Tirtha, О
excellent Brahmaijas, in order to dispel their own sins.
12-13a. A foolish person may think thus: ‘All people touch
this water—Brahmanas, K?atriyas, Vaisyas, Sudras and people
of other castes too.’ Thinking thus he may not drink it. Indeed
that foolish one will become a Candela and he will fall in Kum-
bhipaka hell.
13b-15a. Whether he be a religious student, a householder,
a forest-dweller or an eminent ascetic, by serving that Tirtha he
attains the highest state. In Srutis, Smj-tis and PuraQas there are
many passages praising that Tirtha which destroys the five major
sins.
15b-I7. It is exceedingly wonderful, О Brahmajrias; it is the
only sanctifying thing in all the worlds. By serving and resorting
to that Tirtha ten thousand sins of Brahmin-slaughter, ten thou­
sand sins of liquor-drinking, ten thousand sins of carnally
approaching the preceptor’s wife, ten thousand sins of the theft
of gold and crores of the sins of associating with the great sinners,
immediately become dissolved.
18. By resorting to this Tirtha all those different kinds of
sins which have no means of expiation, perish.
19-20a. This Tirtha of great merit has issued from the feet
of the Lord. If a person suffering from leprosy and other diseases
drinks the water of this everyday, he shall get rid of that disease
and go to the world of Vi?nu.

T h o sb W h o h a v e n o F a it h in t h e G rea tn ess o f
K a j Ah a t Ir t h a W il l F a l l in t o G rea t H ells

20b-21. In the course of his (revelation) of secret experiences

Lord Sankara formerly spoke to Parvati about the greatness of
that Tirtha. No one should entertain any doubt about what has
been said before.
160 Skanda Parana

22-24. It should never be uttered that it is mere laudatory

statement. Those who say that this is mere eulogy are atheists in
the core of their heart. The servants (of Yama) will place red-hot
axe at the tips of their tongues. Hence the Tirtha called Kataha-
tirtha should be scrupulously served and resorted to. It suppresses
all miseries and bestows the benefit of salvation. By drinking (its
waters) devoutly a man shall realize all his desires.

25-27. О Suta, the most excellent one among those conver­

sant with the Purarias, after saying thus (to us) the glorious
Narada of exalted magnificence went to Kasi that sanctifies all
the three worlds. That holy lord spoke everything briefly in the
Naimi?a forest. Now we wish to know the greatness of Kataha in
great detail. Kindly tell it to us, О Suta.

T h e P r o c e d u r e o f D r in k in g th b W a ters of
К а т а н а T ir t h a

Sri SUta said:

28. О ye all ascetics living in theNaimi$a forest, О excellent
Brahmapas, listen to the greatness of Kataha Tirtha.
29. О Brahmapas, Kataha Tirtha is well-known in all the
worlds. It causes all prosperity. It is pure and destructive of all
sins.
30. It annihilates (the effects of) evil dreams. It is destructive
of great sins. It suppresses great obstacles and brings about great
peace (of mind) to men.
31-36. Merely by being remembered it nullifies all the sins
of men- One should drink its enchanting waters after repeating
the eight-syllabled Mantra.1 Or he should mutter the names of
KeSava etc. and sip water after each name. Or he should drink
the water that bestows auspiciousness after muttering three names
(Ke£ava, Narayana, Madhava) (together). Or he shall repeat the
eight-syllabled Mantra of Venkate£a and drink (the water of)
Kataha Tirtha. That yields worldly pleasures as well as salvation.

1. The mantra is : От namo Vehkafeidya.

II.i.28.37-43 161

If any Brahmapa wishes to drink at the excellent TIrtha with*

out a Mantra, he should always say “Destroy quickly all the
great sins of mine committed in all the previous births” and drink
the water. It is the sole means leading to salvation.
The following three are very rare in all the three worlds: bath
in Svamipu$karipl, vision of Lord of Sri in the form of Varaha
and drinking of (the water of) Kataha TIrtha.
Of what avail is much talk? It is destructive of all sins like
that of slaying a Brahmapa etc.

T h e E p is o d e op a B r a h m a p a N a m ed K esava

37-38. Formerly, out of delusion, a Brahmapa named

Kejava viciously killed Bahusruta and incurred the sin of Brah­
min-slaughter. He drank the excellent water of this great TIrtha.
The great sinner named Kesava was liberated from the sin of
Brahmin-slaughter.

The sages asked:

39. Whose son was this (Brahmapa) named Kesava? How
did he incur the terrible and exceedingly formidable sin of
Brahmin-slaughter? It behoves you to tell it to us.

Sri SUta narrated:

40. There was a great Agrah&ra (i.e. village donated to
Brahmapas) named Vedadhya on the beautiful banks of TuPga-
bhadra resorted to by Gandharvas.
41-43. In that beautiful place Vedapura all the Brahmapas
were masters of the Vedas. They were devoted to the Science of
Words (i.e. Grammar). All of them were promotors of the Science
of Astrology. They were conversant with Nyaya and Mimaihsa
systems of Philosophy. All of them were expounders of Vedanta.
They were devoted to the treatises on Ethics and Law Codes.
They were always engaged in making gifts of food. All the great
residents of the Agrahara were blessed with sons. (There was a
Brahmapa) well-known as Padmanibha in that Agrahara (named)
Vedadhya.
 162 Skanda Рига па
K esava , a B r Ah m ana H a n k e r in g a fter H a r lo ts ,
I n c u r s thb S in o f B r a h m a n a - sl a u g h t e r 1

44-48a. He had a son named Kegava who had been banished

from all holy rites. He abandoned his mother, father and his wife
also who was a chaste woman. He was attached to harlots and
he always visited brothels. The Brahmana enjoyed the company
of a prostitute for two days and handed over to her the two gold
coins due to her. Then he went away happily. When he had no
money he was discarded by the woman of ill fame. Since he was
desirous of sexual union with her, he began to steal much money
frequently. He handed over the same to her and sported with her
for a long time. He took food in her house. He drank wine with
her from the same goblet.
48b-50. Once that Brahmana assumed the guise of a Kirata
(hunter) and went to the house of a certain Brahmana along with
other Kiratas in order to rob him of his wealth. Kegava, the un­
worthy Brahmana, took a sword in his hand. He rashly attacked
the Brahmana who was the master of the house and killed him
with his sword. He brought much wealth from there and entered
the prostitute’s house.
51 -52. The awful and hideous Brahmahatya followed him as
he went along. She was terrible in her blue robes and very red
hair. She roared with boisterous laughter shaking heaven and
earth. Being pursued by her the Brahmaria wandered all over the
earth.
53. While wandering all over the earth the vicious, unworthy
Brahmana went to his village with excessive fright, О Saunaka
and other (sages) of great prowess.
54. He was terrified on being chased by her and went to his
own house. Brahmahatya who pursued him went into the house
along with him.
55. Saying, “Save me, save me” Kegava sought refuge in
his father. The father said, “Do not be afraid” and attempted to
save him.
1. The motif o f redemption from the sin of Br&hmaoa-slaughter by the
water of a sacred place is previously used in the case of Sumati who, as per
advice of Durv&sas, is absolved by the waters of Sv&mipu$kariQl (vide Supra
Ch. 12.5-46) and the same is used here about Kegava who through Bhara-
dv^ja’s advice imbibes the water of Kat&ha Tirtha.
 II.i.28.56-66 163

56-58. As Padmanabha endeavoured to protect his son, the

cruel demoness Brahmahatya spoke to the father:

Brahmahatya said:
О excellent Brahmaija Padmanabha, do not accept him (and
give him shelter). He is addicted to drinking liquor. He is a thief
and Brahmapa-slayer. He is a great sinner. He is treacherous to
his mother and father. He is vicious in his mind. He has deserted
his wife and is over-fond of harlots. Leave off this wicked one.
59-60. О Brahmapa, if you shield in vain your son who is a
great sinner, I will swallow your wife, this man’s wife, you, your
son and the entire family. Hence leave off this wicked one. If you
abandon your son now, I will release you all.
61. О highly intelligent one, it does not behove you to get
the whole family destroyed for the sake of one (member).

On being told by her thus Padmanabha spoke to her thus:

Padmanabha said:
62. Affection for my son torments me. How can I forsake
my son?

On hearing it Brahmahatya spoke to the Brahmaua:

Brahmahatya said:
63-64. This son of yours has become fallen. He is excom­
municated from the pale of castes and stages of life. Do not love
this son. His very sight is despicable.

After saying this Brahmahatya struck his son named KeSava

with her hand even as Padmababha was watching.
65. Calling his father frequently he lamented, “O father! О
father!" The father, mother and wife of that wicked one, all
lamented.

T hb M ea n s o p L ib e r a t io n fr o m B r a h m a h a ty a
as A d v is e d by B h a r a d v Aja t o P a d m a n Abh a

66. At that time Bharadv&ja, the great sage of exalted magni­

164 Skanda Рига па

ficence, the great Yogin, chanced to come there, О Saunaka and

sages of great prowess.
67. On seeing Bharadvaja the great sage Padmanabha
bowed down to him and eulogized him. He sought refuge in him
for the sake of his son :
68-74. “O Bharadvaja of exalted magnificence, you are a
part of Vi$nu himself. Persons without merits will never see you.
My son has become murderer of a Brahmaria, liquor-addict and
a thief. The terrifying Brahmahatya has come to strike my son.
Advise me the means whereby my son shall become liberated
from great sins and this terrible Brahmahatya shall be des­
troyed quickly. Take pity on my son. О sage, I have only one
son. I have no other son. If this son dies, my family will become
extinct. Then there may not be anyone to offer rice-balls to
the Pitfs. Therefore, О sage, be kind to us.’*
On being appealed thus Bharadvaja who was a part of Nara-
yaija himself, meditated for a long time and spoke these words to
Padmanabha:
Bharadvaja said:
75-76. О Padmanabha, very formidable sins have been perpe­
trated by your son. Even by means of ten thousand atonements his
sins will not be quelled. Still I shall recommend some expiation
for absolution of the sins of your son. О Brahmaija Padmanabha,
listen.
77-78. О Brahmana, two hundred Yojanas (2400 kms) to
the south of Ganga, five Yojanas to the west of the Eastern Sea, on
the northern basin of Suvarpamukhari and only one Krosa from
it, there is the mountain well-known as Venkatadri.
79-80. It is bowed to by all the worlds. It is the son of Meru.
It is of great merit. It is saluted to by all the Devas. It has been
brought from Vaikuptha by the fast moving (vehicle) Garuda. It
is the great mountain of sport of Vi$$u. Now it is there on the
auspicious banks of Svanpamukhi. It is adored by groups of
Devas and groups of sages.
81-83. On that prominent mountain Venkata Naraya$a
himself dwells along with Goddess Lak$mi, Goddess Bhii (the
Earth) and Goddess Nila. Venkate^a is the direct bestower of
salvation. To the north of the temple of Venkatanatha, О great
II.i.28.84-95 165

Brahmapa, there is the holy spot Katahatirtha that bestows

auspiciousness. It destroys the sins like that of Brahmapa-
slaughter. It yields all desired objects.
84-85. О eminent Brahmapa, along with your son drink
the charming holy water (of that Tirtha).

On hearing the words of Bharadvaja, which arc on a par with

the words of Vedas, he bowed down his head to him and went to
the Venkata mountain.

B y D r in k in g t h e H o ly W a t e r fr o m K a t a h a t ir t h a
as p e r A d v ic e o f B h a r a d v a ja K esava is L ib er a te d
fro m t h e S in o f B rahmania - s l a u g h t e r

86- After going to the mountain Venkata the eminent

Brahmapa took his holy bath with due holy observances in the
waters of Svamipu$karipi along with his son.
87- 88. He bowed down to Lord Varaha and went to the
shrine of Srinivasa. He circumambulated and bowed down to
Vimana (palatial Temple). Along with Kesava, his son of great
wickedness, Padmanabha drank (the water of) Katahatirtha
that is destructive of the sin of Brahmapa-slaughter.
89-91. Thereat Brahmahatya was dissolved immediately.
Thereafter the leading Brahmapa Padmanabha went to
Venkatesa, the storehouse of mercy, along with his son and
visited the Lord. Then Venkatesa, the storehouse of kindness,
appeared before them on being delighted by their drinking
(the water of) Katahatirtha. He spoke these words:

T h e L o r d A d d ressbs P a d m a n a b h a w h o w a s A c c o m p a n ie d
by His S o n L ib er a te d from B r a h m a h a ty a

Sri Bhagavan said:

92-95. О Padmanabha of great wisdom, О master of Vedas
and Vedangas, at the instance of Bharadvaja you came to the
Venkata mountain. After drinking (the water from) Kataha­
tirtha you have undoubtedly become blessed with your object
achieved. Your son named Kejava has been released from
Brahmahatya. Hence Katahatirtha should be resorted to with
 166 Skanda Purina

great effort. О Brahmapa of great fortune, after drinking the

excellent water in that Tirtha even sinners become blessed and
contented. It is true. It is (really) true- Th'ere is no doubt.
Come to my world and be happy, О highly intelligent one.

96. After saying this Venkatesa vanished from there.

Sri SHta said:

97-98. Hence, О ye all ascetics, Saunaka and others of
great prowess, the greatness of Katahatirtha along with the
legendary story has been recounted well in the manner it had
been heard by me.

CHAPTER TWENTYNINE

Arjtma Proceeds on a Pilgrimage1

The sages said:

1. The power of all the holy places as also of the rivers,
mountains, holy shrines and lakes has been related by you.
2. It has been described by you, О sinless one, that at the
instance of Brahma the river Suvarpamukhari was brought to
the earth by Agastya.
3. Now a desire has arisen to hear about its origin and
power as well as of the groups of Tirthas depending on it. It
behoves you to recount that to us.

4. Suta who was thus requested by the sages, bowed down

to Saihbhu, the Lord Nandi, the six-faced Lord Skanda and
Vyasa. Then he began to recount.

1. From this chapter begins the sub-section of the glorification of

river Suvarpamukbari (see Supra p. 6, Fnt 2).
Ш.29.5-16 167

Sri SHta said:

5-6. О blessed ones, what has been asked by you is relevant
and conducive to the good. This narrative bestows the Siddhi
that comes from listening to the Vedas.
Listen attentively. I shall recount to you the divine story that
is destructive of sins. It had been narrated by Bharadvaja to
Arjuna.
7. After getting Yajnaseni (i.e. Draupadi) from the wise king
Drupada the sons of Pftha went to the splendid city of Hastina-
pura at the bidding of Dhftara$tra.
8. They were honoured there by Bhi§ma as well as by the
son of Ambika (i.e. Dhftarajtra). They lived there for five years
along with Duryodhana and others.
9-10. As advised by Bhi$ma and others, Dhjtara$tra of great
fame, who was himself delighted in his mind on account of their
services, granted to the sons of Papdu the excellent city named
Khagdavaprastha along with half the kingdom in the presence of
Vasudeva and all the elderly members of the family.
11. After taking leave of the Kurus headed by Dh(tara$tra.
the sons of Paudu went to that city of Khaudavaprastha accom­
panied by Кгзда.
12. Residing in that city named Indraprastha which was
well guarded by Visvakarman, Dharmaputra (Yudhi§thira) ruled
over the kingdom in the company of his brothers.
13. After К доа had gone back to his city, the sons of Pftha,
well-conversant with Dharma took a vow (i.e. made an agree­
ment) regarding Draupadi at the advice of Narada.

P relude to the P il g r im a g e of A r ju n a 1

14-16. The agreement was as follows: Kf$pa (i.e. Draupadi)

should stay with each one of them (Paudava*brothers) in due
order, with great respect, for one year, with this proviso that if
any one of them were to see the daughter of Paficala staying in

1. The story here is based onM bh, Adi, Chs. 211 and 212. But our
author being a good storyteller, wove out an interesting story out of the facts
stated in M bh without borrowing any verses from that text.
 168 Skcmda Ригдра

another brother’s house, he would proceed on a pilgrimage for a

period of one year.1
Having taken a vow thus, those sons of kiifg Pap(lu spent
their time carefully in all those activities common to everyone in
the world.
17. Once a Brahmapa from the rural areas came and stood
in the palace courtyard and lamented loudly many times, “My
cow has been taken away by thieves.”
18. After consoling that Brahmapa Dhanafljaya (Arjuna)
hurriedly entered the arsenal to take out his weapons.
19. There he saw Pancali andOharmaputra seated (together).
Though he was fully aware of the vow, he entered the apartment
and took out the bow along with the quiver.
20. That Prince went to fight with the thieves, killed them
in battle, retrieved the cow and gave it to the Brahmapa with due
respect.
21. Thereafter Phalguna intimated to Dharmaputra (Yudhi-
Sthira):
“Pilgrimage has to be undertaken by me, because I have
broken the stipulations in the vow.”
22. On hearing the words of his younger brother the wise
king Dharmaputra, the most excellent one among those conver­
sant with righteousness, eagerly spoke thus:

Yudhifjhira said:
23. If for the sake of cows and Brahmapas one were to tell
a lie, it is truth itself. If for the same purpose one were to commit
an evil act, it is appropriate indeed.
24. It is for the sake of a Brahmapa as well as for the sake
of a cow that you have done like this. How can it become a vile
deed? Tell me, О (brother) of good holy rites.
25. The duty of a king is the protection of his subjects. If he
is indifferent to thieves, he will incur the sin of Brahmapa-slaugh-

1. In Mbh, Adi 204.28, the penalty for intrusion in privacy was remain­
ing celibate for 12 years in a forest:
draupadyd m b яакШпатакуопуащ yo’bhidariayetj
sa no dvOdafa-varfSgi brahmacSr/ vane vasetlj
Here the penalty is limited to one year only.
II.i.29.26-35 169

ter. If he punishes the thieves, he shall enjoy the benefit of a horse

sacrifice.
26. Even after knowing that they are uncontrollable enemies,
if the thieves who oppress the people of his own country are not
punished by the king, he will not be entitled to welfare and peace.
27. What has been done by you is an act conducive to the
good and welfare of us, the kings, as well as of all the classes of
the public. Therefore there is no fault on your part.

Sri SHta said:

28. On hearing the words of Oharmaputra, Dhanafijaya who
was always virtuous, joined his palms in reverence and submitted
once again:

Arjuna said:
29-30. О King, do not speak like this (to approve) a thing
that involves the breaking of one’s own vow.
A vow should never be broken by a person who knows every­
thing about Dharma, who is himself the brilliant Dharma
incarnate, who is conversant with what should be done and what
should not be done (and especially by one) who is competent. A
vow that has been proclaimed before by oneself should never be
broken.
31. It is a way out for weaklings to forsake their duty on be-'
ing prompted by the words of kinsmen and elders by casting off
their own pledges announced by themselves previously.
32. If out of compassion my noble (brother) were to dissuade
me from undertaking the pilgrimage, who can prevent the people
from decrying me as one who has broken his vow?
33. My mind is extremely eager for going on a pilgrimage.
My duty based on the behest of Narada has been remembered
by me.
34. Hence be pleased, О great King, in the matter of under­
taking the pilgrimage. The vow of servants should be honoured
by masters.
35. Arjuna was given permission by saying “So be it”. Along
with his brothers he delighted his elder brother by means of his
humility, obeisance etc.
 170 Skanda Purana

36. The son of Равд1и took leave of his brothers Bhimasena

and others. Holy rites for his welfare during his travels were per­
formed by excellent Brahmanas.
37-38. At the bidding of Yudhi^thira1 many persons follow­
ed him, viz. Brahmanas conversant with the Pura#as, astrologers,
physicians, artisans, servants, bards and heralds. Affectionate
and well-behaved officers of the treasury followed him taking
with them sufficient wealth for the sake of Arjuna’s pleasures as
well as charitable purposes.

A r ju n a ’s A r r iv a l a t S u v a r ^ a m u k h a r I a ft er t a k in g
H is H o ly B a t h in G a $ q a a n d O t h e r T ir t h a s 2

39. At the outset the Prince went to the river Bhagirathi. He

visited the holy places of Gangadvara, Prayaga and Ka£i.
40. Visiting various Tirthas and travelling by the path along
the banks of Ganga he reached the southern ocean agitated by
high waves.
41. After visiting Mahanadi of great merit, the well-known
shrine of Puru§ottama (i e. Jagannatha) and Simhacala he attain­
ed great contentment (and peace).
42. Thereafter the son of Kunti saw the holy river Goda­
vari whose greatness is increased on account of its power of dis­
pelling all the masses of sins.
43. He duly took his bath in its waters. The son of Равд1и
delighted others by means of different kinds of charitable gifts
such as lands and gold.
44. After visiting the river named Malapaha he experienced
splendid pleasure. Then he reached Ktfgavegi, the excellent river.
45. He visited Sriparvata, the permanent residence of Siva.
It has four entrances and there are many Tirthas there.

1. In Mbh, Adi, Ch. 206, BrAhmapas and others followed Axjuna of

their own accord. Here it is Yudhitfhira who orders such useful artisans and
artists and treasury officers to accompany Arjuna.
2. Arjuna*s route from Indraprastha to VenkatAdri is as follows: Indra-
prastha->GangAdvAra->Prayflga->KA$i->the sea along the banks of GahgA
—>■Coastal route -> MahAnadi -> JagannAtha Puri SirhhAcala - * crossed
GodAvari-^MalApahA? —> КгодА Sriparvata (£ri$ailya)-> Fennar river->
VehkafAcala. The author has a fairly good knowledge of Indian East Coast.
 II.i.29.46—II.i.30.5 171

46. He crossed the river PinakinI (modem Pennar) and pro­

ceeded ahead. Then he saw Venkatacala, the favourite abode of
Narayaqa, frequented by celestial sages.
47-48. With great devotion he worshipped the famous Hari.
the sole leader of all the worlds stationed on the lofty peak of
this mountain. He worshipped the Lord for the attainment of
the good. He got down from the peak of the great mountain
Verikata and saw the river named Suvarnamukhari that had
been brought by the Pot-born Sage (i.e. Agastya) and that is
frequented and resorted to by groups of Siddhas and Sages.

CHAPTER THIRTY

Description o f the Hermitage o f Bharadvaja

D escription of Suvari^amukharI1

SUta said:
1. That great river heightened the pleasure of the son of
Pftha (Arjuna) who had come there after visiting all the Tirthas.
2. In the bowers on the banks of that river Siddhas and
their women rejoice happily, being served and attended upon by
winds cool on account of water-spray.
3. With its lofty waves coming into contact with the clouds,
it appeared as though the river had flung up its arms to embrace
the (heavenly) Ganga flowing through the sky.
4. The penance groves on its banks were marked by the
columns of smoke rising up from Ahutis (offering of ghee into the
Sacred Fire) and the bark garments hanging from the branches of
the trees.
5. The divine Lingas of the Trident-bearing Lord installed
all round by prominent sages and excellent Suras were seen
on the banks of that river.
1. A beautiful description o f the river, esp. note the comparison of the
river with a woman (w 8-10). It speaks highly of the poetic gifts of the author.
 172 Skanda Puraria

6. Having taken rest in their abodes among the sands on the

banks of that river, swans, the most excellent ones among birds,
forget the Manasa lake, their (original) home.
7. That river increases the productivity of grain-bearing
plants and is capable of protecting people by its waters flowing
through canals, thereby dispelling the anguish due to drought.
8-10. This river, the beloved of the Ocean, shone like a wo­
man of an extraordinarily wonderful form. The Cakravaka (ruddy
goose) birds were her protruding breasts. They were adorned
with Patravallls (lines or figures on the body drawn by means of
fragrant colourful substances). She shone with the sandy banks
as her buttocks and the eddy as her navel. The full-blown lotus
was her face. The moving fish were her pair of eyes. She shone
with the foams as her garments. She was charming with the gait
of swans. The chirping sound of the aquatic birds was her voice
and talk. She caused much delight to the eyes.
11-12. On the western bank of the river that flows in bet­
ween, Dhanaiijaya (Arjuna) saw a lofty mountain named Kala-
hasti. Many lofty peaks of this mountain scraped the region of
the sky. The bottom rock of this mountain is firmly fixed beneath
all the seven Patalas.

A r j u n a ’s O p p o r t u n it y o f V is it in g a n d W o r s h ip p in g
K a la h a st ISvara a n d O t h e r D e it ie s S t a t io n e d
o n the B anks of the S uvarnam ukharI

13. After taking his bath in that great river Arjuna visited
the deity named KalahastiSa,1 worshipped by all the Suras on
that mountain.
14. With his mind infused with devotion, he worshipped
Mahadeva accompanied by the daughter of the Lord of Moun­
tains. Thereby he derived full contentment.
15. With a desire to see special features that had never existed
before (in other places), Arjuna wandered over that great moun­
tain, the sole abode of mysteries.
1. This is in N orth Arcot D istrict, one mile from Renugunta Railway
Station. The deity is regarded as the Уйуи (Wind) form of god Siva. It is
reported that the lamp over the head of the Lihga oscillates while other lamps
in the temple are steady (De 84).
ll.i.30.16-28a 173

16. He saw Siddhas who accompanied by their womenfolk

lived on the peaks and ridges of the mountain and sang the anec­
dotes of the Lord of Devas.
17. He looked at the Gandharvas with great respect as they
were seated in the bowers of flowers accompanied by the Apsaras-
maidens and excited and inebriated on account of the (imbibed)
liquor extracted from the flowers.
18. In secluded spots he saw divine Yogins who were deeply
engrossed in meditating on Siva and full of respect and delight.
19. All around he saw quiet and peaceful hermitages and
penance-groves. The son of Pariqiu saw the courtyard at the
entrance (to the various abodes) resplendent with theNivara
grains offered as oblations.
20. He saw the sages abstaining from food, or taking in only
air, or eating leaves, or consuming sunlight. All of them were
calm with all their sense-organs perfectly controlled.
21-22. Lotus-ponds that rendered the quarters fragrant
with the sweet smell of the full-blown flowers, gave delight to his
eyes.
He saw Kiriitas (Hunters) accompanied by their womenfolk,
searching for deer, engrossed in thoughts of hunting and walking
about with well-strung bows.

A r ju n a G oes toB h a r a d v a ja ’s H e r m it a g e S it u a t e d
on the B a n k s o f S uvarisiam ukhar I

23-28a. Walking through the charming southern portion of

the mountain, the descendant of Kuru saw the holy hermitage of
Bharadvaja. It was rendered splendid by trees1 laden with fruits
and flowers, such as plantains, coconut palms, mango trees, black
pepper, Caihpaka, Sandal trees, Takkola, ASoka, Hintala, Tala,
Ketakl, Datfima (Pomegranates), Jaihba (Rose apple), KadaAba,
Kataka, Khadira, Arjuna, Patala (Trumpet flower tree), Naga,
Punnaga, Sarala, Devadaru (Cedar), Karafijaka, Lavanga

1. Standard description o f the forest.

 174 Skanda Purarta

(Clove tree), Luhga (a kind of citron), Lavali, Priyangu, Tilaka,

Vibhita, Sriphala (Bilva), holy fig tree, Madhiika, Pldk$a, Kesara,
Puga, Jambira (a kind of citron), Naranga (Orange), Niihba
(Margosa), Amalaka (Embylic Myrobalan) and KauSika (co­
conut?) trees.
28b. It was surrounded by the creepers of Vasanti, Kunda,
Jati etc. (varieties of Jasmine).
29-33a. Various lakes and tanks brought glory and magni­
ficence to it. Being attracted by uncommon and unprecedented
fragrance, bees hovered all round.
Birds like ruddy geese, cranes, storks, swans, Karaij^ava
ducks etc. resorted to them. The lakes were marked with various
flowers, such as red lotuses, blue lotuses, lilies etc. The lakes and
ponds were full of water, sweet like nectar. The hermitage was
a unique place of curious things.
It was full of animals of various kinds like lions, elephants,
tigers, bears, deer, antelopes etc. All of them were friendly and
helpful to one another. The gardens and parks therein far sur­
passed Nandana, Caitraratha and other divine parks. It was the
cause of supreme bliss (to everyone). It was charming beyond
the power of thinking of minds and the power of expression
through words.
33b-44. Parrots of sweet voice revealed to their young ones
the excellent meanings of the divine Sivagamas.
The sky above the hermitage was rendered dark by means of
the thick columns of smoke arising from the sacred fires when
the offerings of ghee were poured therein. Seeing the same,
peacocks had the erroneous notion of untimely clouds (spreading
over the sky).
When the lions got tired after their continuous sport in the
forests, the elephants approached them there of their own
accord and showered water on them through their trunks to
give their bodies some relief from the strain.1

1. This shows how, due to the Sattvika influence of the hermitage,

natural animosity o f forest animals was forgotten.
 II.i.30.45-48 175

Seeing that penance-grove, the son of Patrfu got struck with

wonder. He praised the power of the ascetics.
Preventing all his followers from straying here and there, he
entered the hermitage along with his friends and excellent
Brahmaoas.

A r ju n a P ays H is R espec ts to B h a r a d v a ja

In front of him the son of Kunti saw Sage Bharadvaja

shining with the refulgence of blazing fire. He was surrounded
by many excellent sages. He had smeared the whole of his body
with ash. A deerskin constituted his upper garment. He was as
resplendent as Kailasa encircled by a fresh cloud. He was
brilliant with his matted hair of golden splendour hanging down
like the autumnal cloud with permanent streaks of lightning.
He appeared as though the meanings of Srutis, Smjtis and
Puranas had come collectively and adopted his form. He was
(as it were) the receptacle of great auspiciousness, of divine
knowledge and wisdom. He was permanently attended upon by
(virtues like) fortitude, forbearance, kindness, contentment and
peace, as though by loving wives. He had unimpaired Brahma-
nical splendour. The son of Pftha (Arjuna) approached him
slowly and prostrated before his lotus-like feet with (his) eight
limbs touching the ground.

B h a r a d v a ja E xtends H is H o sp it a l it y to A r ju n a

45. The eminent sage raised up the son of Pftha who had
come (there and fallen at his feet) and blessed him with his mind
extremely delighted.
46. After duly honouring him as a beloved guest with Arghya
and other materials, he offered him a seat. As he sat thereon, he
enquired about his welfare.
47. After getting due honour and hospitality from the sage,
the middle one among the Pag^ava brothers entertained the
eminent sage through pleasing words.
48. Then Bharadvaja remembered the Celestial Cow yielding
everything one desired. She distributed various kinds of food­
stuffs lavishly-
176 Skanda Ригала

49-52. The son of Pftha took food along with his followers.
After paying respects to the sage, he spent the remaining portion
of the day discoursing on interesting stories.
Then he performed the rites connected with the evening
prayer and performed Нота in the Sacred Fire.
Then he went to his abode in the hut accompanied by Brah-
mapas and ministers. There he sat after being blessed by the emi­
nent sage. He rejoiced when the cool breeze blew from the river
and delighted him. Then he thought of hearing about the power
of the river by asking the sage thus: “By whom was she brought
here? From which mountain does she rise? How did she get supe­
rior power?”

CHAPTER THIRTYONE

Agastya's Departure to the South

P r o m p t e d by H is D esir e to K n o w t h e P o w e r o f
S u v a r ^ a m u k h a r ! A r ju n a A sk s B h a r a d v a ja
A b o u t t h e S ame

Sri SUta said:

1-2. The prominent scion of the family of Bharata (Arjuna)
bowed down to the leader of sages who had concluded his even­
ing holy rites. He had a splendour like that of fire and was com­
fortably seated. He was pleased by his gladdening (words) of
nectarine sweetness and cooling fragrance. Then he uttered the
following words of decorous gravity full of humility:
Arjuna said:
3. О most excellent sage, 1 am the only blessed one in this
world, since I have been enthusiastically honoured by you as
though 1 am not at all different from your own son.
4. My mind, the curiosity of which has been aroused by
your affection and encouragement, strongly urges me to imbibe
the divine nectar of your words.
U.j.31.5-14 177

5. From which mountain lias this great river originated? By

whom was it brought? What is the merit obtained if the holy
rites of bath, charitable gift etc. are performed there?
6. It behoves you, О good sage, to recount to me, your hum­
ble (follower), the origin and power of this (river). A devotee has
to be blessed by you.

7. On hearing the words of Arjuna Bharadvaja, the excellent

Brahmapa, a skilled speaker, looked at his face and spoke these
words:

Bharadvaja said:
8. О mighty-armed Arjuna, you are the sanctifier of the
family of Kurus. You are specially worthy of my honour because
you are the younger brother of Dharmaputra.
9. Many kings have been seen (by me), but, О Phalguna,
they are not endowed with grace, rectitude, kindness, liberal-
mindedness, courage and sagacity like you.
10. Nobility (of birth), learning and affluence are (usually)
the cause of haughtiness in strong men. But in the case of excel­
lent persons like you they are the cause of (greater) modesty and
courteousness.
11. In spite of the abundant pleasures and vast kingdom, О
descendant of Kuru, who else other than you can resist the ten­
dency to deviate from normal decency?
12. О son of Kunti, I am overcome by your extraordinary
good qualities. What is it that should not be disclosed to you, О
(noble one) with a mind full of such keen curiosity?
13. О king, listen to the divine story heard by me from a
sage. On hearing this story all creatures are liberated from the
afflictions born of sins.

S to r y of S a n k a r a ’s M a r r ia g e as N a r r a t ed
by B h a r a d v Aja

14. Formerly the Goddess, the daughter of Dak$a, was sub­

jected to insult by her father. After forsaking that body she be­
came the daughter of the Snow-clad Mountain (Himalaya).
 178 Skanda Purana

15. The Mountain (Himalaya) was approached and request*

ed by the Seven Sages. Hence he was ready to give his daughter
in marriage to Mftyunjaya (Siva).
16. The Bull-emblemed Lord of the universe came to the
residence of Himavan, named Ogadhiprastha,12in order to marry
Sarvamangala (Parvati).
17. At his bidding all the living beings, both mobile and
immobile, came there to rejoice in the felicity and prosperity of
the Lord of Bhutas (goblins).
18. The earth in the northern region became heavily burden­
ed with their weight and caved into such an extent that it reached
the nether worlds.*
19. The southern region became very light because there was
no burden on it. Hence it went up, on seeing which everyone
became frightened.
20. On realising this change in the position of the earth.
Mahesvara turned towards Agastya and said, “Come here, О
highly intelligent one.” Then he spoke these words:
21-22. “Since all the Bhiitas have come down here, the earth
has become over-burdened by their weight. It has undergone a
great alteration. Hence it behoves you, О highly intelligent one,
to level up the earth. How can this be done by anyone other than
you?
23. Indeed you are born of my splendour. You are engaged
in the protection of the worlds. Hence, О my dear one, at my
instance level up this earth.
24-26. You must not stay here among all those persons who
have come down here eager to witness my marriage celebration.
If you stay here, no one will be competent to set right the change
in the level of the earth. Hence, О sinless one, you must go.
Wherever you stay, I shall reveal unto you this form of mine
resplendent in my marriage with the daughter of the Mountain.”

1. A significant name as Himalaya has been traditionally famous for

medicinal plants, some luminous even by night, (vide KumSrasambham 1.10).
2. Imbalance of the earth is a novel reason in this Purina for sending
sage Agastya to the South.
 II .1.31.27-37 179

A g a sty a ’s D e p a r t u r e t o t h e S o u t h o f t h e H im alay a
f o r t h e L e v e l l in g o f t h e E a r t h

27. After saying this Mahesvara embraced him and bade

farewell to him. Saying “So be it”, the sage bowed down to him
and went in the direction of South.
28. When Agastya, a tiger among sages, went to the sou­
thern region after crossing the Vindhya mountain, the earth
became level.
29. Suras, Gandharvas and Kinnaras experienced the thrill
of delight (at it) and eulogized the Pot-born Sage who stayed on
there (even) after removing the imbalance of the earth.
30. He then proceeded from that place and saw a lofty
mountain standing upright in front of him, sustaining the earth
by means of its extensive foothills.
31. It appeared like a veritable mine of great medicinal
herbs and all types of gems and jewels, all with unimpaired
brilliance and created by the Self-born Lord (Brahma).
32. By means of its lofty peaks having extensive currents
of water it appeared to hold up the sky permanently (preventing
it from) falling upon the earth.
33. Agastya, the eminent sage, slowly climbed up the
mountain and decided to reside in the heautifUl region of its
summit.
34-37. He built his excellent hermitage on a charming piece
of land on the northern bank of a lake on that (mountain) with
water that could be compared with nectar. The lake was sur-
. rounded by many trees and had the brilliance of clusters of lilies
and lotuses.
He propitiated the Pitfs, the celestial sages and the presiding
deity of architecture in accordance with the injunctions.
Accompanied by multitudes of sages, he stayed there for a
long time on that mountain frequented by Devas, Siddhas, Gan­
dharvas and celestial damsels.
As the Pot-born Sage stayed in a penance grove with his mind
180 Skanda Рига па

engrossed in penance, the mountain became possessed of excellent

sublimity and therefore acquired the name Agastyaiaila.1

CHAPTER THIRTYTWO

The Birth of Suvarnamukhari

A n E t h e r ia l V o ic e U r g e s A g a sty a to C a u se a R iver
to F lo w T here

Bharadvaja said:
1. Once that excellent sage concluded the holy rites of
forenoon and entered the temple to propitiate Siva.
2. The Goddess of Speech of invisible form brilliantly re­
vealed herself in clear syllables and it was heard by that noble-
souled sage equipped with wonderful (power).
3-8. The etherial voice spoke to Agastya, the most excel­
lent one among those who performed Japa:
‘‘Indeed this land devoid of a river docs not look nice,
although it is famous. (It is) like a Brahmarta who is averse to
knowledge and wisdom, though he may have (Brahmaflical)
features; (or) like the initiation (in a holy rite) without monetary
gifts; (or) like the night without moonlight.
О excellent Brahmapa, this piece of land without a river does
not appear splendid. With a desire for the welfare of all the
worlds, cause a river to flow.
It shall have power to release (everyone) from the fear arising
from great sins. This is conducive to the welfare of multi­
tude of Devas. This is what is sought by excellent sages. This
is beneficial to human beings. Kindly do this, О sage of good
holy rites. Cause a great river to flow—a river that is conducive

]. The genesis of the name AgastyasaiJa of the mountain where Suvarpa-

mukhar! rises.
[Li.32.9-16 181

to the welfare of Devas, excellent sages and people of the earth,

a river that will destroy the mire of sins.”12

Sri Bharadvaja continued:

9. On hearing those words the Brahma^a became engrossed
in thought for a short while. After concluding the worship of the
deity he came to the quadrangular spot in the courtyard and sat
there.
10-12. He then brought together all those sages residing in
that hermitage. To them he related the utterance made by the
Divine Speech.
On hearing that wonderful utterance the sages became de­
lighted in their minds. After saluting Maitravarurti (Agastya), the
excellent sage, they spoke (these words):

T h e G rea t S ages R eq u est A g astya to C rfa te

SUVAR^AMUKHARl

The sages said:

13. О storehouse of mercy, your acts are divine and splen­
did. Your life is the greatest wonder of all wonderful mysteries.
It is the most auspicious of all auspicious things.
14. Merely by your Humkara (i.e. a noisy grunt of anger)
Nahu$a was brought down from the overlordship of Devas.* He
then attained the state of a worm. There is nothing more wonder­
ful than that.
15. Is there anything more wonderful than that (by you) the
entire ocean was made a mouthful of water, the ocean that en­
circles the whole of the earth and strikes the sky with its waves?
16. The Vindhya mountain that attempted to obstruct the
path of the Sun was subdued by you. What can be greater than
this?

1. It seems that according to old tradition the birth of the river is due to
hum an effort. Here the credit is given to Agastya.
2. This refers to Agastya's curse to Nahu$a who made him carry his
palanquin to Indra’s wife.
 182 Skanda Ригщш

17. Who is competent to praise adequately your wonderful

activities on the earth? It is by my (our?) good luck that you have
come here in this embodied form.
18. We have become the greatest of all blessed ones in the
three worlds, О great sage, that we stay here in the precincts of
this hermitage with you as our leader and guide.
19. (Defective Text) Though this land is worthy of being
praised, it is far from being excellent, О excellent Brahmapa.
Though it is full of all (desired) objects, it does not shine, as it is
devoid of a river.
20. Of what avail is this damned life that has not obtained
the opportunity to bathe in a river? Not being born at all is far
better than residing in a land without a river.
21. The time of fructification of our fortune is imminent,
since you have been directed by Devas to cause the great river to
flow.
22. When will we take our holy bath, and be blessed, in the
great river caused to flow by you in this land, О sinless one?
23. Of what avail is much conjecturing and deliberation?
Let the endeavour be made certainly to bring down the excellent
river that is worthy of taking refuge in and that should be saluted
by the entire universe.
Sri Bharadvaja said:
24. That great Brahmapa honoured their sincere words (of
request) and made the resolve, T will bring the river’.

A g a sty a ’s P en a n c e for M a k in g S uvari ^a m u k h a r !

F lo w O u t

25-26. He was (formally) accorded permission by the eminent

sages. He worshipped Suras after performing a special worship
of Siva. He undertook an intensive observance of holy rites, un­
bearable on account of the excessive strain involved. With a great
effort he performed a very severe penance (which is) not at all easy
for anyone else.
27. During the hot and fierce days of summer he stayed in
the midst of four fires with his eyes fixed on the Sun. Still he did
not experience any strain or fatigue.
 II.i.32.28-38 183

28. During rainy days he was lashed at by torrential down­

pours of rains accompanied by unbearable violent gusts of wind.
Yet he did not feel disturbed in the heart.
29. During early winter he stood in the waters coming up to
his neck and proceeded ahead with his Japa and meditation.
Yet there was no change in his (steadiness or mental peace).
30. On realizing that there was delay in achieving what he
desired, he adopted a procedure still more intense, that terrified
all the worlds.
31. He controlled all his mental activities. He abstained
from taking food. He conquered his sense organs. Without being
conscious of external (world) he stood like a stone.
32. While he was thus engaged in penance, a terrible fire
sprang up from all his limbs. Blazing with furious flames it scrap­
ed the sky.
33. All the quarters were covered with mysteriously wonder­
ful clusters of flames. Greatly tormented by fear multitudes of
people cried out.
34. After bowing down to him Devas informed the Lotus-
born One about such a terribly great agitation of the whole uni­
verse that had taken place.

A r r iv a l o f th e F o u r -F a ced L o r d t o th e H erm itage of

A gastya

33. Brahma reassured them. He was attended upon by Sid-

dhas and Gandharvas. He appeared in front of the Pot-born Sage
who was engaged in penance.
36. On seeing that Brahma the great (Lord) had come, the
Brahmapa bowed to him. With his mind fixed on him alone he
propitiated him with different kinds of hymns and prayers.
37. Then looking at Agastya who bowed to him humbly,
the Lotus-bom Lord, with his countenance beaming with great.
delight, spoke these sacred words:

Brahma said:
38. О sinless one, 1 am highly pleased with your penance
(which is) very difficult to be performed. Choose your boon. О
 184 Skanda Purarta

(sage) of good holy rites, I shall grant you whatever is desired by

you.
Agastya said:
39. By your favour, О Lord, everything is readily accomp­
lished by me. If you desire to give me whatever I wish, I beg for
this unhesitatingly.
40. On seeing this region devoid of a river my mind is pain­
ed as (it would be) at the repetition of the Vedic passages almost
without understanding the meaning.
41. О Lord of Devas, be pleased to grant a great river that
has power to sanctify and protect the earth. This alone is what I
desire.

At the R eq u est of A g a sty a t h e F o u r - F a c e d L o r d

U r g e s G ai^ga

Srt Bharadvaja said:

42. On hearing the words of Agastya Brahma said: “It will
so happen.” He then remembered the river flowing through the
celestial path (i .e. Ganga).
43. Then the celestial Ganga appeared and stood in front of
Brahma resplendent with her crown and palms joined in
reverence.
44. Brahma then spoke these words to that mother of all the
worlds who had come to him at his bidding and (stood there)
with the head bent down in humility.

Brahma said:
45. О Ganga, you have to be directed by me in a matter that
is helpful to all the worlds. Like me you too invariably stand
ready in all matters concerning the protection of the worlds.
46. The Pot-born Sage wishes to cause the flow of a river
for the sake of the welfare of all the worlds in this land devoid of
rivers.
47. Hence you descend down to the earth. Sanctify the peo­
ple of the earth with a portion of yours. You go to the earth
by the path pointed out to you by this (sage).
II.i.32.48-56 185

48. When the current of water begins to flow in the terres­

trial world, all those who desire for spiritual achievement, the
excellent Suras and the leading sages will resort to it.
49. Be the most excellent one among (all) the rivers; protect
the people resorting to you; do what is pleasing to Agastya. О
gentle one, go ahead happily.
Bharadvaja said:
50. After saying this, Brahma vanished. He was specially
honoured and adored by that river and that (sage) by obeisance,
veneration and eulogies.

In the P r esen c e of A gasty a G a n g a A c c e pt s the

R e s p o n s ib il it y o f C a u s in g t h e F l o w o f
a R iver as H er o w n P a r t

51. Then Ganga revealed in front of the eminent sage a

divinely resplendent form born of her own part and spoke these
words:

Ganga said:
52. О dear sage, a part of mine will come to the earth after
assuming the form of a river and will fulfil your desire.

Bharadvaja said:
53. After saying this the heavenly river went away. The river
urged by Ganga asked the sage, “Which way should we go?”
The sage replied to her:

Agastya said:
54-56. О auspicious one, I shall go in front of you and show
you the way to be followed. You may flow after me.1

On being told thus by the sage that auspicious river said

delightedly: “O sinless one, 1 shall do as you please.”

1. It seems that Agastya had detonated powerful explosives to reach

the water-level.
 186 Skanda Pur Яра

The sage with great joy in his mind brought her who had
taken the form of that river down from the great mountain
with its peaks scraping the sky. He went ahead Showing her the
approved path.1

CHAPTER THIRTYTHREE

The Efficacy o f Suvarnamukharl

Sakra and O th er s E u l o g iz e S u v a r n a m u k h a r I

Bharadvaja said:
1-2. Then the Heaven-dwellers, the chief of whom was Sakra,
seated in the divine aerial chariots, followed that great river which
followed Agastya. With the palms joined in reverence all the
great sages followed that divine river that had newly descended
and attended upon her with prayers.
3-4. Siddhas, Caracas and Gandharvas who had gathered
together in thousands, praised that eminent sage and that river
with splendid hymns.
The people of the earth eagerly said: “Fortunately this water
that is free from impurities and comparable to nectar has been
obtained.” They expressed their delight and enthusiasm thus.
5. At the bidding of the Lotus-born Lord, the Wind-god
spoke these words within the hearing of all the Devas:

T h e D e r iv a t io n o f t h e N ame S u v a r n a m u k h a r i
as E x p l a in e d by t h e W in d -G o d (VA y u )

Уay и said:
6. To the good fortune of the worlds this river was brought
by Agastya to the earth like Suvarna (gold) making the quarters
reverberate (mukharlkfta).2
1. Cf. Mbh. Vana, Ch. 109 where Bhagiratha leads the river GaAg& to
some channel prepared for the flow of the river in advance.
2. A popular derivation of the name of the river.
II.i.33.7-16 187

7. Hence it will be well-known by the name Suvartfamukharl

praised by all the worlds in the abode of the Lord who has salva­
tion as his asset (i.e. the bestower of salvation).
8. This Suvamamukhari is the most excellent of all the
rivers. It should be served and resorted to. This is the directive of
Brahma.

A g a sty a D e s c r ib e s th e G rea tn ess o f S u v a r n a m u k h a r I

B r o u g h t by H im self

Bharadvaja said:
9. On hearing these words uttered by Wind-god thus, the
Pot-born Lord became delighted. He was overwhelmed with
surprise within himself. He experienced thrill all over his body
(making the hair stand on end).
10. Thus this divine river caused great happiness to men by
providing for bathing and drinking and other purposes. It attain­
ed great renown in the world.
11. At the behest of the Lotus-born Lord it is the celestial
river Suvarpamukhari by name itself that sanctifies all those who
resort solely to it.
12. This excellent river crosses many huge mountains, forest
regions and diverse lands in due order. It is nourished by many
great rivers arising from those mountains.
13. Its waters are the sole means of curing the seriously
sick and those who are attacked by diseases and of restoring them
to normal health. They dispel all the distressing sensations, internal
as well as external. They cause great welfare.
14. Excellent elephants engrossed in sports strike hard with
their trunks whereby columns of water sprays are raised. It
appears as if the river makes flower offerings to the Sun-god
thereby with great delight.
15. Its waters are excessively pure and they support (i.e. they
contain) fragrant white and red lotuses and lilies that render the
faces of the quarters fragrant with their sweet scent. Those flow­
ers are the sole receptacles of the good luck of bees.
16. Heavenly damsels are enthusiastic to take a plunge
sportingly into the water of this river. The saffron applied in the
parting line of the hair on their head renders the waters pink in
188 Skanda Purana

colour. The Parijata flowers slipping down from their braids of

hair make the waters fragrant with their sweet scents.
17. The waters cause auspiciousness. They* are tasty and
devoid of mud. They are exceedingly free from impurities. They
are comparable to nectar. They dispel the sins of even the son of
Indra.12*
18. That river rises from the Agastya Saila (mount Agastya).
It has been brought to the earth by the Pot-born Sage. It is
rendered splendid with many praiseworthy holy spots. Thus she
falls into the Southern Ocean.
19. The waves of the Ocean came forward8 favourably dis­
posed to receive the river. They welcome it scattering the auspi­
cious raw rice grains in the form of water sprays and holy lamps
in that of gems and jewels.
20. Embracing her with his hands (in the form) of billows
the Lord of Rivers honoured that river. The rumbling sound of
the waves constituted his speech of welcome. Thus the Ocean
delighted the River.
21. When the favourably inclined (River) came near his
(Ocean’s) shore, the water (line) of the Storehouse of Waters in­
creased along with the delighted waves.
22. Thus Agastya united that River with the Ocean. After
eulogizing her and taking leave of her, the sage who had fulfilled
his objective, went away as he pleased.
Arjuna said:
23. О holy Sir, the origin of the great river has been told by
you. Now I am eager to hear about its efficacy.

T h e G rea tn ess ofSuvar^ amukharI as D e sc r ib e d

by B h a r a d v a ja

Bharadvaja said:
24. It (i.e. the river) is destructive of sins. It is the sole cause
of all welfare and prosperity. Listen to its greatness, О son of
Pantfu. I shall tell it to you.
1. The only sin recorded against Jayanta is that he assumed the form of
a crow and pecked at Sit* for which he had to lose his eye.
2. VV 19-22 give a romantic description of the confluence of the river
and the sea.
H.i.33.25-40 189

25. When all the Karmas perish and the Jnanins (i.e. those
who have acquired spiritual wisdom) come to their final birth,
they get the opportunity to take their holy bath in Suvanja-
mukharl. That shall bring about their identity with Brahman.
26. By remembering this Suvarijamukhari even from hun­
dreds of Yojanas away one shall be liberated from all sins. There
is no doubt about it.
27. The bones of creatures deposited in the waters of
Suvarjgtamukharl become the steps for climbing up to the world
of Brahma.
28. Even when men take their bath in other waters (c.g.
tanks, lakes or rivers) wherever they may be, if they remember
Suvarriamukhari at the time, they derive excellent benefit.
29. Men are assailed by crores of sins only until they get the
auspicious opportunity to take their holy bath in Suvarna-
mukhari.
30. All the TIrthas of heaven, firmament and the earth
remember the river Suvarriamukhari everyday in the morning for
their own fulfilment.
31. Merely by being remembered Suvarriamukhari that rises
from Agastyacala and falls into the Southern Ocean, shall destroy
sins.
32. With their innermost heart yearning for bath in Suvarria­
mukhari Sakra and other Dcvas desire for birth in the human
species.
33. Those who regularly consume the grains and vegetables
nourished by the waters of Suvarriamukhari are never afflicted
with great sins arising from hundreds of consumptions of faulty
foodstuffs.
34. The waters of Suvarriamukhari weighing a Nifka (about
15 grams) when drunk shall immediately destroy the sins of
embodied souls, sins as huge as mountains.
35. Even after attaining human birth if people do not take
their holy bath in the waters of Suvarriamukhari, their birth is
fruitless.
36. One bath taken in Suvarriamukhari in accordance
with the fu n ctio n s is on a par with crores of baths in Gafiga
during the Parvans (Full-Moon day, New-Moon day etc.).
37-40. Among all the rivers Suvarriamukhari is the most
 190 Skanda Ригдпа

excellent one like Govinda among Devas, the Moon among lumi­
naries, a king among men, Kalpaka (wish-yieldiijg tree) among
trees, like the sky among the great elements, like Maya
among all powers, like Gayatri among Mantras, like thunderbolt
among weapons of Devas, Atman among all the ultimate reals,
like Rudradhyaya among the Yajus Mantras, like Anant among
serpents, like Himacala among mountains, like the shrine of
Potrin (Varaha) among all holy spots and like mind among the
organs of sensation.1
41. One who aspires for purity, welfare, auspiciousness etc.
shall always remember, salute, glorify and mentally adore the
splendid Suvarnamukhari.
42-44. The following two Mantras should be recited: ”1 re­
sort to you, О Suvarnamukhari rising from Agastyacala, falling
into the Southern Ocean and destroying all the sins. О mother
of the universe, with your waters T wash my body burned and
scorched by sins. Bestow on me excellent welfare.” One should
recite these two Mantras perfectly after observing holy rites. By
taking the holy bath then he shall become pure. He shall rejoice
then.
45. Suvarnamukhari was formerly created by Brahma. It
was brought (to the earth) by Agastya. It is the excellent em­
bodied form of Mandakini herself.
46. This divine (river) of such efficacy should be glorified by
those who seek auspiciousness with a mind full of devotion.
Those who desire splendid welfare must take their bath therein.
47. The holy rites of bath, charitable gifts etc. performed on
the banks of Suvarnamukhari during the lunar and solar eclipses
shall be of unmeasurable benefit, О son of Pjtha.
48. If the holy bath in Suvarnamukhari is taken during the
transit of the Sun from one Zodiac to another, at the time of
holy Ayana (i.e. northern or southern transit of the Sun) or on
the day of Vyatlpata (a particular astronomical position), it shall
redeem a crore of the members of the family.
49. By taking bath in the waters of Suvarnamukhari during

1. Cf. BG X, Vibhiiti-yoga, for the list of such topmost persons and

things.
TL.i.33.50-59 191

the rise of one’s birth-star or on one’s birthday in accordance

with the injunctions one obtains welfare, good health, happiness
and glory.
50. By taking the holy bath in the waters of Suvarpa-
mukhari one gets over the sin that causes evil dreams and
obstacles, evil spirits, adverse Planets, Planets in maleficent posi­
tions etc.
51. By gifting a land as small as the space occupied by cow’s
hoof on the banks of Suvarnamukhari one shall obtain that bene­
fit which is obtained by gifting away the entire earth.
52. By gifting in accordance with the injunctions a cow along
with clothes and ornaments to a Brahmajja on the banks of
Suvarnamukhari one attains the eternal Brahman.
53. For the sake of attaining benefits here and hereafter all
types of charitable gifts should be offered on the banks of
Suvarnamukhari during auspicious occasions.
54. Japa, Нота, penance, charitable gift, rites unto the
Manes and the worship of Devas performed on the banks of
Suvarnamukhari shall become hundred times more efficacious.
55. I shall tell you another excellent holy rite that should be
performed every year on the banks of Suvarnamukhari by those
who seek happiness.
56-57. During the season of clouds after being hidden by
the rays of the Sun when the sage Agastya gloriously rises once
again (i.e. when the star Canopus is seen), the devotees should
with great purity and concentration perform holy ablutions (and
other rites) in this river, О scion of the family of Kuru. They
dwell in the celestial abode for the period of a Kalpa.
58. Those who offer a gold replica of Agastya at that time
in accordance with the injunctions attain the eternal Brahman, О
son of Pftha.

Arjuna said:
59. What is that prescribed procedure whereby this holy rite
should be performed, О great sage? Tell everything to metwho
ain eager to know.
192 Skanda Purapa

T h e P r e s c r ib e d P r o c e d u r e R e g a r d in g M a k in g a G if t
o f an I d o l o f A g a sty a

Bharadvaja said:
60. A man of perfect mental control should calculate the
day of the rise of Agastya (Star Canopus). In accordance with his
capacity he should get gold image of that great sage prepared.
61. He should have brilliant golden appearance with matted
hair tied up. In his lotus-like hands he holds a rosary of beads
and a water pot.
62. He wears a soft bark garment. His form is gentle, beauti­
fully marked and smeared with ash. Rudrak$a beads constitute
his ornament.
63. After making the replica thus the devotee should take
his holy bath with perfectly controlled mind. He shall adorn the
preceptor with scents, flowers etc. in accordance with the
injunctions.
64. An Adhaka (256 handfuls) of rice grains should be form­
ed into a heap and the gold replica of Agastya should be placed
upon it along with two clothes. The devotee should worship the
image.
65-67. He shall then recite the following Mantra: “Let Lord
Agastya be highly pleased with this charitable gift—Agastya who
paralysed Vindhya, who gracefully reduced the ocean into a
mouthful of water, who became exceedingly refulgent by means
of the brilliance of all the Devas beginning with Brahma, the
Pot-born Sage, my Lord who was bowed down to by all the
Devas and Asuras.”
After reciting this Mantra, he should make over the gift with
a stream of water poured over it. He shall be liberated from all
sins and he shall attain (union with) the eternal Brahman.
68. There is no doubt about this that he will be liberated
from all major and minor sins, whether committed in the previ­
ous births or in the current one.
69. All the Devas beginning with Brahma, the great sages
beginning with Sanaka, and the living beings both mobile and
immobile, shall become delighted undoubtedly.
70. After performing this holy rite of Agastya, the great
II.i.33.71—П.1.34.5 193

sage, one shall feed Brahmapas in accordance with one's capacity

for the delight of the holy sage. Monetary gifts too shall be made.
71. A person who is not able to perform that rite, should
devoutly propitiate Brahmapas by gifts of gold, food-grains etc.
according to his capacity.
72. That day shall not be allowed to pass off in vain. The
devotee should celebrate it scrupulously. Onft should certainly
perform some holy rite (on that day).
73. The river Suvarpamukhari shall be glorified by Suras
and Asuras. It is the mature fruit of the penance of the great sage
Agastya.
74. Thus the origin as well as the efficacy of the great river
has been fully recounted to you. Tell me, what more do you
wish to hear?

CHAPTER THIRTYFOUR

The Miraculous Power o f Agastya Tlrtha and AgastyeJvara

Arjuna said:
1-3. Even after frequent drinking of the nectar of your state­
ments through the ears as though in handfuls, my mind, being
desirous of hearing further, does not become satiated. I am desir­
ous of hearing more of your words. This repeated act (i.e. of re­
questing you for elucidation and narration) of mine shall not
cause any distress in your mind, since your heart is filled with
mercy. Now I wish to hear, О great sage, as to what are those
holy places on this river capable of destroying sins and where are
they located.
4. What are the different holy rivers that flow into this
river, О sage? Where are the people to take their holy bath so
that they can dispel sins and cease to be afraid of Yama?
5. What are those meritorious and sacred shrines and holy
spots of Нага, Acyuta and other Devas situated on both the
banks of this river?
 194 Skanda Purdrta

6. What is the benefit that is obtained by those men who

duly perform auspicious rites such as holy bath, charitable gift
etc. in those holy spots?
7. A great desire has cropped up, О most excellent one
among those who are conversant with the Vedas, to know all
these things along with the associated subsidiary tales and
anecdotes. Narrate them in due order and in full details.

Bharadvaja said :
8. What is asked by you, О son of Pjtha, is being related in
due order and in its full details. The greatness of the group of
sacred places is being told now beginning with Agastyatlrtha, the
lord of all the Tirthas.
9-11. The first place where the great river was brought
down from the mountain to the earth by the noble-souled
Agastya, worthy of being honoured by Suras as well as Asuras,
who wished for the welfare of all the worlds by means of perfect
knowledge, is called Agastyatlrtha.1By taking his holy bath there
in the great river a person becomes blessed and has his objectives
achieved. It is the most sacred one in all the three worlds. By
taking their holy bath there even great sinners become purified.
12. People who (regularly) take their holy bath there, dispel
the mass of great sins committed in the course of their many
births, and they rejoice in heaven.
13-14. If ascetics and persons of perfect control over their
sense-organs take their holy bath in that TIrtha and make great
charitable gifts of cows, lands, gingelly seeds, gold etc., О Arjuna,
they obtain full hundred times of the benefit of the charitable
gifts made by people of great purity and concentration at Ganga-
dvara (place where Ganga enters the plains).
15-16. Lord lia is also here. He is well-known by the name
Agastyesa. The Linga had been installed by sage Agastya who
caused happiness to all the worlds. Those who take their holy
bath in the great river and worship that Linga, acquire the
benefit of ten horse sacrifices.

1. W 9-16 describe the glory of Agastya TIrtha.

 II.i.34.17-25 195

T ime P r esc r ib e d fo r H o ly B a th in
SUVARISIAMUKHARI

17-19. When the Sun leaves the sign of Zodiac Sagittarius

and enters that of Capricorn,1 that holy period is called Uttara-
yapa (Northern Transit). People who take their holy bath in that
river on that day with perfect self-control, concentration and
mental purity, and visit the Lord of Parvati, Agastyesa, worship­
ped by Suras, get the benefit of a thousand Agnijtomas and a
hundred Vajapeyas. They rejoice in heaven and arc honoured by
multitudes of Devas.
20. At the time of the transit of Mfga (i.e. when the constel­
lation Orion is associated with the Sun) all persons seeking
their welfare must certainly visit Agastyesa.

T h e G rfa tn ess of D e v a r sip it r t Ir th a s

21. To the north-east of that Tirtha, О Arjuna, in a place

extending to a KroSa (3 kms), there are three Tirthas named after
Devas, $.$is (Sages) and Pitps (Manes).
22. Devas, Sages and Pitfs were worshipped there by that
sage. Delighted in their minds, they granted him all the desired
objects.
23. At that time it was spoken in his presence by Devas,
]jt.$is and Pitfs: “These three Tirthas should be honoured by our
names in this order.”
24. Those who take their holy bath in those three Tirthas
and perform the Tarpana rite (water libations) are liberated from
the three-fold debt and they attain everlasting stay in heaven.

T hb C o nflu en ce of Vbisia a n d S uvar^ am ukharI

25. In the land to the north-east of it, within 2 Yojanas, a

great river named Vepa joins Suvanjamukhari.

1. This generally falls on the 14th January (or a day on either side
according to some almanacs).
196 Skanda Purarta

26. With increased force of its current it causes the trees on

the banks to fall down. It floods the forests (and fields) through
the waters gushing out through its canals. *
27. On its raised banks flocks of ruddy geese play about and
make them noisy and full of excitement. There are the pleasant
humming sounds of the swarms of bees inebriated by the frag­
rance of lotuses.
28. It crosses many lofty mountains and has plenty of sweet
water. Thus it joins Suvarnamukhari.
29. Those who take their holy bath in the confluence of the
two rivers in accordance with the injunctions shall derive full
benefit of ten horse-sacrifices.
30. The sacred river Suvarpamukhari flows northwards
after its confluence with Vena. It goes through the impassable
mountainous track.
31. The river then flows for about 4 Yojanas (=50 kms.)
through the rugged path amongst mountains and appears char­
ming.
32-33. For about one and a half Yojanas the great river flows
to the east. There is the well-known Lingaof Siva named Agast-
yesvara on its fascinating northern bank. Its remembrance re­
moves all the sins of Devas as well as of human beings.
34-35. Men who exercise great control over their sense
organs and take their holy bath in the great river and then visit
the Lord of Parvati installed by Agastya, dispel the mass of sins
accumulated in the course of their innumerable previous births.
They then rejoice in heaven for an everlasting period-
36. Thereafter Suvarpamukhari flows northwards for
about half a Yojana. That strip of land contains many TIrthas.

T he C o nfluence of S u v a ri ? a m u k h a r I w it h th e
R iv e r n a m ed V y a g h r a p a d a 1

37. It is at this place which is very charming on account of

Hintala, date-palms and resin-bearing Sala trees that the river
named Vyaghrapada joins Suvarijamukhari.

i. Vyaghrapada is modem Vaghura. W 37-41 describe the confluence

of Suvarpamukhari and Vaghura.
Il.i.34.38-46 197

38-41. It gracefully flows preventing many inevitable sins.

On either side there is a dense growth of canes and reeds adorn­
ing the banks.
Young females of Siddha and Gandharva families plunge
into its waters regularly. It sparkles with the flowers and
oblations offered into it by daughters of ascetics.
Its surroundings are exciting and noisy on account of the
cackling and chirping sounds of swans, Karap^ava and
Krauilca birds (cranes). It flows eastwards through forests and
mountains.
Excellent men who take their holy bath in the confluence of
the two rivers shall get the full benefit of ten horse-sacrifices.

S a n k h a t Ir t h a 1
42-46. On the banks of the river named Vyaghrapada that
dispels the dirt (sins) of all the worlds, stands the excellent
^ankhatirtha that annihilates all sins.
It is a permanent abode of Brahminical Sages. It is frequ­
ented by Suras and Gandharvas. It gives immeasurable pleasure
by its sight, holy ablution therein and drinking and using in
various ways of its water.
Lord 1$ a resides there, О Phalguna, by the name Sankheia.
The Linga was installed by a great sage named Safikha.
Those who take their excellent bath there and visit the Bull-
vehicled Lord, obtain the merit accruing from ten horse-sacri­
fices. They then go to heaven.
After joining the river named Vyaghrapada (Suvarria-
mukhari) flows to a distance of about a Yojana and reaches
the mountain named Vf$abhacala. It is resorted to by eminent
sages. Its waters are splendid and free from dirt.

1. W 42-46 describe SaAkha Tirtha. It appears that the author has per­
sonally followed the course of Suvarpamukhari.
 198 Skanda Ритйпа

CHAPTER THIRTYFTVE

The Confluence of Kalya with Suvar$amukharf

Bharadvaja said:
1. Like Kalindi that joins Ganga the auspicious and sacred
river named Kalya joins Suvarriamukhari there.
2. Kalya that rises in Vf$abhacalaf that stands like the
sovereign of all the Tirthas and that is the most excellent of all
the rivers, is destructive of masses of sins.
3. Both of its banks are adorned by different kinds of trees
and creepers. It is a pleasant abode of multitudes of sages. It is
conspicuous on account of holy hermitages.
4-5. Its banks are marked with Darbha grass and raw rice-
grains gracing the Arghyas (water libations etc.) offered by
Brahmaijas. Its waters are muddy (only) because they wash the
musk-unguents from the breasts of celestial damsels.
It is rendered fragrant by the liquid ichor oozing from the
temples of huge elephants. It is full of hundreds of sacrificial
posts fixed by Brahmattas and kings.
6-11. By means of a perennial supply of water that is never
turbid, it has satisfied (thoroughly) the entire mankind. Of these
two rivers even one by itself is capable of dispelling sins. Who is
competent to eulogize (adequately) the greatness of both of them
joined together?
In the middle of the river there is a rock named Brahmagila.
Afterwards due to the penance of Agastya it will attain the
(near) equivalence to Gaya. Those who take their bath there in
the holy waters of both the rivers, shall obtain the benefit of a
hundred Pauntfarlka sacrifices. The sins of Brahmaga-slaughter
etc. are destroyed in the case of those who are sanctified by
their holy bath in the confluence of the two rivers.
United with Kalya then, which is destructive of Samsara,1
Suvanjamukhari shines like the sanctifying Kj^naveiy.

1. As there is no river called Bhavan&in! joining KrSQavcpi bhavana-

iinyd is taken as an adjective to the word Kalyaya.
 II.i.35.12-24 199
3 r i V e n k a t a c a l a S it u a t e d o n the
B anks op Su va rnam ukharI

12. To the north of the great river (Suvar^amakhari) about

half a Yojana away stands the famous Venkatacala about a
Yojana in height.
13-14a. This excellent mountain is the support of all
Tirthas. The following are the groves of this mountain: A&jana,
Atlanta, Vf$abha, Nila, Kesari, Potrin, Narayapa and Venkata.
14b-l 5a. This mountain is glorified as Varahak§etra by
noble men, because it was formerly accepted (as a resort) by the
Slayer of Madhu after he assumed the form (body) of Boar.
15b-16a. Accompanied by the daughter of the great Ocean
Acyuta dwells here permanently on the well-known Venkatacala
on the banks of Suvarpamukhari.
16b-18a. Siddhas, Gandharvas, sages, Danavas and human
beings attend upon (and worship) the Lord of Venkata residing
on that mountain along with Sri. The desires and ambitions of
the devotees who have dedicated their minds to Puru$ottama
are realized immediately, О Arjuna, and their miseries perish.
18b-19. Those who remember the Lord of the universe
residing on Venkatadri get all their defects and blemishes dis­
pelled. They go to the permanent and immutable region.

Arjuna said:
20-22. How did Lord Kamalapati (Lord of Lak$mi), the
Lord who is bowed down to by Suras and Asuras, manifest him-,
self on Vehka{adri of great merit?
To which blessed (devotee) did he reveal on being pleased his
own wonderful form that bestows the benefits of worldly plea­
sures and ultimate salvation? О great Sage, I wish to hear about
the greatness of Vi§ou, the primordial Lord of Devas. Please re­
count it to me accurately and in detail. .

T h e G r ea tn ess o f t h e L o r d R e s id in g
o n S r ! V en k a t a c a l a

Bharadvaja said:
23-24. Listen to the greatness of Venkatanatha with great
200 Skanda Ригйца

concentration. It is not possible even for Brahma to state it in

great detail.
О dear one, О suppressor of enemies, you artf blessed because
you have the devout inclination to hear about the greatness of
the Slayer of Madhu, of the Lord of Devas.
25. I too am meritorious, О son of Prtha, because the sacred
activities of Hari, the Lord of all living beings, will be recounted
by me now.
26-27. I shall recount to you, О son of Pjtha, the story rela­
ted by Vamadeva formerly to the noble -souled Janaka on the
banks of Ganga, when that king who possessed pure and perfect
knowledge, was engaged in sacrifice with due initiation. It is the
story that destroys sins and is highly sanctifying because Vi$pu
is glorified therein.
28-30. Lord Narayapa is prior to all living beings. He is
immanent in the universe. He is the creator of the universe. He is
unsullied. He is of the form of consciousness and knowledge.
The lord is thousand (innumerable)-headed, thousand-eyed
and thousand-footed. It is on account of his brilliance that this
universe consisting of mobile and immobile beings shines.
There is no splendour greater than he. There is no penance
greater than he. There is no knowledge greater than he. There is
no other Yoga greater than he.
31. There is no Vidya (Lore or Knowledge) greater than he,
О son of Pjtha, О leader of men. The Lord is always abiding in
all the living beings.
32. All the living beings stay happily within him. He alone
is Yajfia, the performer of Yajfia and the adjuncts of Yajfia such
as the ladle, the wooden spoon etc.
33. He is the fruit (of religious rites), the bestower of the
benefit as well as the goal to be reached thereby. When the sacri­
ficial fire is brought and one offers oblations with the animal
sprinkled with sacred water, the animal sprinkled (with holy
water) and those who resort to him, attain the goal (heaven/
salvation) granted by him.
34. Those who make the bondage resulting from Karmas
the sacrificial animal and consign it to the holy fire of Jfiana (i.e.
spiritual knowledge) with Him as the aim, attain SSyujya with
Him.
 II.i.35.35-46 201

35- Hari, SadaSiva, Brahma and Mahendra, the great ruler

of heaven, all these are declared as the synonyms of that self­
same Lord of all.
36. He who with concentrated mind ponders over the great­
ness of Narayapa, the Supreme Soul, is not reborn.
37. The attributeless one, of the nature of knowledge and
bliss, the witness, the Atman without limitation or condition,
and the eternal one, assumes different forms as per His will.
38. He is the most sacred one of all sacred things; he is the
greatest goal of the helpless; he is the deity unto all deities; he is
the most excellent good of all the good.
39. He is the only Bodhya (‘that which should be known’)
among of all Bodhyas; he is the most excellent Dhyeya (-that
which should be meditated upon’) of all Dhyeyas; he is the supe­
rior Vinaya (humility, good bearing, polite conduct) among all
Vinayas; he is endowed with Naya (justice).
40. He is the splendour that produces other splendours and
luminaries; he is the most excellent and intensive penance of all
penances; he is the supporter of all living beings. Janardana is
without beginning and end-
41-42. Even Brahma and others are at a loss to know his
intrinsic nature. He is unborn yet takes incarnations. He is the
soul of everyone and yet kills the enemies. Though he is inde­
pendent, he functions as subservient to his devotees. That omni­
scient, Garuda-emblemcd Lord is the witness of all actions (of all
beings).
43-46. Sages with great concentration and mental purity
seek his form. Four of his MUrtis (forms) are famous,1 viz. San-
каг$ада, Vasudeva, Pradyumna and Aniruddha. Pranava is pro­
claimed thereafter. His heart is refulgent. Vasudeva is the Lord
and this Mantra reveals him. He who repeats this MantrarSja
regularly, shall be the recipient of Siddhis due to the mercifulness
of Vi$pu.

1. This is the P&ficar&tra influence. These four manifestations are called

VyUhas in that system.
202 Skanda Ригала

T h e C r e a t io n ofL iv in g B e in g s E volved
by th e L o r d 1

47-51. Listen with concentration. I shall recount everything,

how at the beginning of the Kalpa, Madhava who wards off
adversities and calamities, who provides (bestows) affluence and
who bestows worldly pleasures and liberation, created living
beings.
As he contemplated the process of creation the great and
brilliant form of Hari resorted to Rajoguna and became well-
known as Viriftca. From the mouth (face) of the Lord Sakra, the
Deva, was born along with Pavaka (the Fire-god). Sakra became
the lord of the three worlds and Pavaka became the lord of the
process of cooking.
From his mind (which is) perpetually cool due to his merci­
fulness, came out the Moon. He is the permanent protector of
waters, of all the medicinal herbs and of Brahmagas.
From his eyes was born the Sun that illuminates the universe.
He is the cause of cold, heat and rain, and causes the (various
units of) Time and is the storehouse of refulgences.
52. From his vital airs was born Samira (the Wind-god), the
life essence of the universe, the exceedingly powerful supporter
of planets, stars, celestial Ganga and aerial chariots.
53. From the region of the navel of that noble-souled one
was born the Intermediate Space (Antarik$a). From his head
issued forth Akasa (Sky/Ether) that is the cause of the origin of
all elements.
54. From his lotus-like feet came out the earth, the support
of the multitudes of living beings. All the directions issued forth
from the ears of the Supreme Soul.
55-56. From his activity of recollection were born the Worlds
Bhub, Bhuvah etc. as well as the (nether) worlds beginning with
Rasatala and Yak$as, groups of Rak$asas etc.
О scion of the family of Kuru, he created Brahma^as, K$a-
triyas, Vaisyas, £udras and the others in due order from the
mouth, the arms, the thighs and the feet.
1. This theory of evolution of the universe is to a great extent based on
the Puru$a SQkta (RV X.90) with Pur&Qic element, e.g. Vi?nu’s yogi? slum­
ber at the end of the Kalpa and creation of god Brahma etc.
 II.i.35.57-70 203

57. The Vedas, Yajna, horses, cows, goats and sheep and
others originated from him, which is beyond all imagination.
58. By (mere) thought or will of the Lord of Devas the en­
tire world of living beings, both mobile and immobile, was born.
So also did Time, past, present and future.
59. Assuming the form of Vadavanala (‘submarine fire’) he
drinks the waters of the ocean. At the end of the Kalpa he casts
off everything that he holds within himself.
60. Adopting the form of the Sun and the Moon, he makes
the sustenance of the living beings go on smoothly. He dispels
darkness thereby and causes Time to function properly.
61. At the close of the Kalpa he places all the worlds within
his belly and adopting the form of a child sportingly he lies on
the leaf of a Banyan tree in the great ocean.
62. With the Lotus-aboded (Lak$mi) as his second (compa­
nion) he indulges in the Yogic Slumber in the extremely comfort­
able and exalted couch of the body of the great Serpent.
63. The Lord of all the worlds created the Four-faced Lord
of creation from the lotus rising from the lake of his navel.
64. This is a mere sport of Mukunda who works as he
pleases. That Lord cannot be comprehended truly by anyone.
65-68. When there is loss of virtue (Dharma), when evil pre­
vails, when groups of Devas undergo the greatest affliction, when
the enemies of Suras become uncontrollable due to their haughti­
ness and increase in number, when great danger and fright befall
the earth and the people of the earth, when there is inevitable
misfortune causing endless agony to his devotees of excellent
nature, he assumes eagerly the forms befitting (the particular
occasion).1 He destroys the evil immediately and causes the wel­
fare of the universe.
69-70. With his Rajasa form he takes up the name Vidhi and
creates. Adopting the Sattvika form and the name Hart he sustains
the universe. After adopting Tamasa activity and the name Нага
he destroys (the universe). There is none who knows the greatness
of the Slayer of Madhu.

1. Cf. yadd у add hi dharmasya gldnir bhavati. . . jaddtmdnarii

srjdmyahamjl (BG 1V.7)
204 Skanda Ригам

With the parts of YajRa all the limbs and joints of the form
of Boar are constituted.1 The Lord of the worlds assumes that
form and takes up his residence on this mountaiif. I shall describe
how it happened in detail, О son of the overlord of the Devas.

CHAPTER THIRTYSIX

Glorification o f the Boar Incarnation {of Vistpu)

T h e W a y V a r a h a L if t e d u p the E arth

Bharadvdja said:
1. Formerly at the end of the Night of the Creator the Slayer
of Madhu woke up. In his mind he thought about the acts of liv­
ing beings.
2. He suspected in his heart, ‘Excepting the Earth no one
else will be able to bear the burden of the flood (i.e. mass) of liv­
ing beings.’
3. With abstract and profound meditation he saw the Earth
in the neighbourhood of Patala. She was extremely frightened
and was flooded with a vast sheet of water.
4-8. The Lord then adopted a form fit (to accomplish the
task) of lifting up the Earth. Upakarman (subsidiary holy rite)
was his lip; fire was his tongue, PraQava was his loud grunt; the
four Vedas were his four legs; expiatory rites his beautiful hoofs;
Prdgvaritfa (a sacrificial chamber with the columns or beams
turned to the east) was his body; the shining Darbha grass
constituted the hair on his body. Pravargya (a ceremony prelimi­
nary to the Soma Sacrifice) constituted the lock of hair curling
backwards; the Dak$ioagni (a type of sacrificial fire) was his belly.
The wooden ladle Sruk was his snout; all the complete parts (of
Yajfia) constituted his limbs and joints. Divine hymns constituted

1. For the concept of YaJHa-vardha see p, 1, ftn 2.

Il.i.36.9-26 205
his manes; Supreme Brahman was his head. Havya and Kavya
were his velocity; the pure sacrificial animal was his knee; Ukta,
Atyukta and other metres were his pathways; Mantras constituted
his strength. Thus the Lord adopted the form of divine Boar
identical entirely with Yajfia.
9-15. In order to find out the Earth he entered the waters of
the Ocean. With the lustrous beams of his curved teeth resemb­
ling the Crescent Moon, he forcibly dispelled the dense darkness
characterizing the close of the Kalpa. With the intense Ghuru-
ghuru sounds that suppressed (drowned) the rumbling sounds of
the clouds he made the cavity of the Cosmic Egg reverberate with
sound.
Treading with his hoofs as sharp and tough as the arrow
Khurapra, he made the body of the Lord of Serpents severely
shattered and tossed it here and there. With his powerful breath-
winds he made the interior of the Ocean come to the surface
within the range of vision. With his long snout getting immersed
in water and rising up again he stirred up the waters. Thus he
went into the Ocean. He saw the trembling Earth stationed be­
neath the bottom of the seven nether worlds. She was agitated
with fear. On seeing her he was delighted in his mind. He placed
her on the tip of his curved teeth and rose up to the surface of
the Ocean.
16-19. He rose up from the Ocean even as he was eulogized
by the Sages residing in Janaloka.
When the Lord lifted up (married) the Earth with love the
(water) of the Ocean falling down (from its surface) became the
auspicious marriage screen for a short while. At the time of tak­
ing her across, О Arjuna, the Ocean, through its majestic thunder­
ing sound, performed the functions of the auspicious musical
instruments unto the Lord in the form of the Boar.
Pearls scattered up by the sprays of water by the curling waves
gave the impression of the mangalakfatas (auspicious raw rice-
grains showered over the couple in marriage).
Married (lifted up) by that Lord and dripping with the water
(of the Ocean), the Earth shone as if her body was rendered wet
due to the perspiration arising from intense love (for the Lord).
20-26. After lifting up the Earth from beneath the nether
 206 Skanda Purdrui

worlds thus the Lord placed her firmly in the midst of the waters
of the Ocean.
When the Earth was lifted up by him, the water that filled up
the space between the Earth and the atmosphere became the
inviolable line of demarcation of the boundary made by him.
After establishing the Earth thus he placed the Elephants of
the Quarters, the King of Serpents and the Tortoise for giving her
extra support. That receptacle of mercy (Hari) willingly applied
his own Sakti (power) in an unmanifest form as a support for
them all.
As Hari thus stood in the form of Boar after retrieving the
Earth, the residents of Janaloka beginning with Sanaka eulogized
him.
After propitiating Puru$ottama in the form of Boar and at
his behest, Brahma created the universe as before.

Arjuna enquired:
27-28. О great sage, how does this Earth stand when sunk
within the watery expanse at the time of the close of the Kalpa
beneath the seven nether worlds? What is her support? How
long does the period of a Kalpa last? What is its function?
29. Explain all this in detail to me, О Brahmaija, О sage.

T he I n c a r n a t io n of S veta V a r a h a a n d D etails o f th e
P e r io d o f K a lpa

Bharadvaja explained:
30-34. Sixty Vinafikas make one Natfika.1 Sixty Nafikas
make a full day. Thirty days make a month which consists of
two Pak$as (fortnights). Two months make what is called a
Jjitu (season). Such six llJus make one year. It is in the form of
two Ayanas (transits of the Sun). It has (a cycle of) chillness,
rains and heat.
Days and nights of Devas and Asuras are in opposition to
each other. The two Ayanas of the Sun are the northern and
the southern transits.

1. W 29-34 give the measures of Time.

Il.i, 36.35-44
207
One Mahayuga (a great Yuga, i.e. a set of four ordinary
Yugas), О son of Pjtha, consists of four hundred and thirty-two
thousand human years. They are in the form of Kj-ta etc. The
period consisting of seventy-one Mahayugas is one Manvantara.
Listen to the Manus born in this Kalpa named Sveta-Varaha.
35-40. Svayambhuva was the first Manu.1 Then Svaroci$a
became Manu. Afterwards came Uttama, Tamasa, Raivata and
Cak$u$a.
AH these six Manus along with (their special) Indras, Suras
and Sages have passed away previousJy. It is Vaivasvata who
is the Manu now, О Arjuna. He is the seventh Manu. Adityas,
Vasus, Rudras and others are the groups of Devas in his regime.
After performing a hundred horse-sacrifices the most brilliant
one attained the position of Indra.
The Seven Sages, О Arjuna, are Visvamitra, 1 (i.e. Bharad-
vaja). Atri, Jamadagni, Kasyapa, Vasi$tha and Gautama. The
sons of Manu were extremely mighty. There were great warriors
with lksvaku as their Chief. They ruled over the Earth. They
were always devoted to virtue. The five sons of Surya, Dak§a,
Brahma. Dharma and Rudra called (respectively) Suryasavar^i,
JDak$asavarni, Brahmasavarni, Dharmasavarni and Rudra-
savarpi together with Raucya and Bhauma are the seven future
Manus.
41. In the course of a day of Brahma there are fourteen
Manus. This period is called a Kalpa. At the end of it there
shall be night, the extent of it being equal to that (of the Day of
Brahma). Listen.
42- Towards the close of a day of Brahma. О son of Равд1и,
a terrible drought lasting for a hundred years befalls the earth.2
43. In the course of that drought, when the earth becomes
dry, О Dhananjaya, the four types of living beings get perished.
44. At that time the Sun will be endowed with rays that
will resemble fire. It will vomit sparks of fire and that will have
hot flames like fiery tufts of hair.

1. W 35-40 give the list of Manus.

2. The Purapic concepts about the destruction of the world at the end of
a Kalpa are given in vv 42-55.
208 Skaitda Purana

45. With the villages, cities, mountains, trees, forests etc.

perished, the earth then becomes comparable with the back of a
tortoise. It will resemble a red-hot ball of fiery iron-
46-48. Then from the limbs of the Creator great clouds will
issue forth. They will cover up the sky. They will have loud
roaring, thundering sound. They will be terrible with different
colours such as white, yellow, red, black and variegated
colour too. They will have the forms of mountains, elephants,
mansions, trees etc. They wall cause a great shower for a
period of one hundred years. With that water the great fire
caused by the Sun will be extinguished.
49. Again for a hundred years the great clouds will cause a
fierce downpour. On account of that water all the oceans will
be flooded and they will undergo change in form.
50-55a. That water poured down by the clouds at the close
of the Kalpa spreads to all the worlds. A dense darkness enve­
lops the worlds of Bhiih, Bhuvctfr, Svah and Mahal}.
The earth sunk under water goes down to the bottom of the
nether worlds. It does not perish. It stays there somehow sup­
ported by the Sakti of Brahma.
Then, О Arjuna, the wind issuing forth from the breath of
Brahma drives away all those great clouds rising at the close of
the Kalpa.
The wind then blows incessantly for a period of hundred
years without a break. Its velocity cannot be checked.
Shunning this fierce wind the Lotus-born Lord goes into
Yogic Slumber and lies hidden within the lotus coming out from
the navel of Hari in the vast sheet of water.
As the Lord of the universe is thus engrossed in Yogic
Slumber, О son of Pftha, the night of the same extent as the day
befalls him.
55b-59. When the night passes off, he gets up quickly and
as before creates all the creatures at the behest of Hari.
Hari protects the universe in different Kalpas adopting
befitting forms. In this Kalpa he had adopted the form of
white Boar consisting of the parts of Yajfia. Sporting about on
the earth in the form of Boar, the Lord reached Venkat&cala,
his own stipulated previous abode.
While wandering over the banks of Svamipu$karipi for a
II.i.36.60—II.i.37.3 209

long time, Lord Vi$&u saw the Lotus-based Lord endowed with
great devotion.
Brahma worshipped that sanctifier of living beings and
requested: /
60-62. “ O Lord, resort to your own previous divine body.”
Accepting his request, the Lord abandoned the form of Boar
and resorted to his own cosmic body that cannot be worshipped
by anyone else. He stood thus with great earnestness and en­
thusiasm. Even after a long time no one was able to see him.
Arjuna said:
63-65. Hari thus became imperceptible and could not even
be remembered. How then, О great sage, did he become mani­
fest to human beings? Did anyone who, due to the good luck of
the worlds, propitiated the Lord, reveal him here? Tell me this
story?
You are conversant with all the Agamas. Do recount the
story of Hari, the hearing of which dispels sins. О excellent one
among the sages, I have now attained the foremost place among
meritorious persons.

CHAPTER THIRTYSEVEN

The Arrival o f Saftkha, Agastya and Others

at £rt Vehkafacala
T he Story of th e K in g N a m ed S a n k h a

Bharadvaja said:
1. Listen, О son of Pjtha, I shall relate a wonderful story
as to how the Lord revealed himself on this mountain.
2. There was a king named Sruta. He was a descendant of
the family of Haihaya. He ruled over the splendid earth for a
Jong time treating his subjects like his own children.
3. His son was the king named Saiikha. He was store­
house of good qualities. He was an expert in all the scriptural
texts. He ruled over the earth.
 210 Skanda Purana

4. He had steadfast devotion to Vi$flu, the Lord of the uni­

verse with large eyes resembling lotuses. He h|td eschewed the
support of everything else.
5-6. With a firm resolve he regularly meditated upon Puru-
sottama, the Lord of Devas, the Lord of the universe, the infinite
one of wonderful power.
He performed holy rites and gave various kinds of meritorious
charitable gifts regularly for the sake of the pleasure of the
Enemy of Madhu, the Lord who can be understood only through
the Vedas.
7. He performed the sacrifices Vajimedha (Horse-sacrifice)
etc. with him (Vi$nu) alone as his object (of worship). By distri­
buting monetary gifts as laid down he delighted every ВгаЬтаца.
8. With his heart permanently fixed on Kesava who is fond
of his devotees, he performed all the holy rites of the nature of
Tsta and Purta.
9. He always remembered Govinda. He performed thtJapa
of Acyuta, the immutable one. He worshipped the Lotus-eyed
Lord. He glorified the &arnga-wie1ding Lord.
10. The king used to listen to the sacred stories of Vi$pu
that redeem people from the ocean of worldly existence and that
were expounded by persons well-versed in the Purapas.
11-13. He adored Brahmanas for the sake of pleasing Hari.
Though the king was tirelessly engaged in all these things whole­
heartedly, he did not perceive Puru§ottama who possesses eternal
prosperity and is self-determined. Unable to attain the vision of
Vi$pu identical with Yajfla. he was overwhelmed with grief in
his heart and immersed in great anxiety.

Sankha said:
14. In the course of thousands of my previous births much
sin has been committed by me and so the vision of Hf$fke£a has
not been obtained by me.
15-17. Indeed the vision of Vi$pu, the slayer of Madhu,
is the entire fruit of austerities performed in the course of
many previous births. How will the Lord come within the
range of my eyes? When will the bliss of hearing his words be ob­
tained? Fie upon me who have committed sins, who am deprived
I l .i .37.18-26 211
of the fruit of holy rites, who am far removed from the grace
of Naraya^a and have become the victim of the suiferings of
worldly existence!

Bharadvaja said:
18. When the king who was thus agitated in his mind be­
came disinterested in life, Ke$ava of invisible form said thus
within the hearing of everyone:

Sri Bhagavan said:

19. Do not be grief-stricken, О king. Listen. I shall tell you
what is conducive to your welfare. You have sought in me sole
refuge. You are a good man. How will I forsake you?
20. This mountain named Venkata is well-known in all the
three worlds. Residence there is liked by me more than in Vai-
kuntha,
21. Go to that excellent mountain and perform penance
devoutly. When a thousand years pass off thus, I shall become
visible to you.
22-23. Like you Agastya also endeavoured for the sake of
acquiring my vision quickly. He asked the Four-faced Lord
(Brahma): “Where is Vi$$u seen?” The Lotus-born Lord told,
“It is possible for persons of controlled mind to get Hari on the
V|*§abha mountain. Go there.”
24. The Pot-born Sage being directed thus by the Lotus-born
Lord will come to ray residence, the Anjana mountain, in order
to perform penance.
25. You too should fix your residence on that meritorious
mountain. You be engaged in penance and propitiate me. You
shall obtain my vision.

K in g S a n k h a G oes t o £ r ! V e n k a t a c a l a at the
S u g g e s t io n o f t h e L o r d

Bharadvaja said:
26. On being commanded thus by the Lord, the enemy of
Danavas, matchless Sankha attained matchless pleasure in his
mind thinking, ‘I am blessed*.
 212 Skarnia PurAna

27. Entrusting to his son Vajra the work of protecting the

subjects, he went to the Mountain Narayapa seeking the vision of
Govinda.
28. On its lofty peak he saw the auspicious Svamipu$karini
full of divine waters comparable to nectar.
29-30. It was frequented by multitudes of Siddhas, Gandhar-
vas, Devas and sages. It assuages the scorching heat of worldly
existence and is the resort of all the Tirthas. It was rendered
noisy by water crows, storks, cranes, swans and K ara^ava
ducks. It was very charming with lilies, blue lotuses, red lotuses
and white lotuses.
31 -33a. On seeing that divine (river) abounding in lotuses he
put up a hut on its banks. He was delighted by his holy ablutions,
drinking of water etc. His mind was free from doubts and hesi­
tation. He surrendered (the benefits of) all the holy rites to
Janardana, the Lord of the universe. He was permanently engag­
ed in Japct and meditation. He performed a very severe penance.

A gastya C omes to V enk а та са la fo r th e S ake o f th e

V ision o f th e L o r d

33b-37a. At that very same time, at the behest of Parames-

thin. Sage Agastya too came there surrounded by hundreds of
sages. Beginning with the western extremity, he endeavoured to
circumambulate (the mountain). He wandered over the mountain
for a long time seeing the meritorious holy spots. In different
places he saw Brahma, Guha, £akra, I$a, Visvaksena and others
who were desirous of seeing Hari. He saw the following also:
leading Yogins beginning with Sanaka, sages the chief of whom
was Narada, Siddhas, Gandharvas, Daityas, Yak$a$, Rak$asas
and serpents.
37b-40. By means of humble and loving conversations he
was honoured by those different persons. He wandered over all
those different wonderful places looking at them (with pleasure).
He took bath in the different Tirthas beginning withSkandadhara.
In the different places he worshipped Govinda, the Lord of the
worlds. Thus the excellent sage wandered (for a long time). Even
when a thousand years elapsed the sage could not see the Lotus­
eyed Lord. He became anxious and grief-stricken.
Il.i.37.41*53 213

G u r u (J u p it e r ), V a s u and O t h e r s A d d r ess A oastya

41. At that time Dhi$aga (Jupiter) and USanas (Venus) as

well as the king Uparicara-Vasu came to that great sage. (They
said:)
42-43. “Our life has become fruitful, О excellent sage, since
you have been seen by us like another ГЧагауаца. We were desir­
ous of seeing Acyuta, О sage. What we had been told then by
Brahma, the Lord of the worlds, is being communicated to you.
44. ‘There is in the southern region a mountain named Ven­
kata. This abode is liked by Hari more than Sveta Dvipa.
45. On that mountain Govinda, the sire of the universe,
will reveal his own form to Agastya as well as to Sankha, the
king.
46-49. At that time all the Devas, sages, Yakjas, Rak$asas
and we too will have the vision of the Lord of Devas. That will
take place ere long. Hence eschew all your sins and evils and go
in search of Agastya on that Narayaga mountain.’
On being commanded thus by Brahma we came to this place.
It is our good fortune that we could see you of exalted magni­
ficence and plenty of refulgence. Accompanied by you, we shall
go to the banks of Svamipuskariru and see Sankha also, the excel­
lent follower of the Lord.”

A g a sty a and O t h e r s see t h e V a r io u s B e a u t if u l S po t s

o n Sr I V e n k a t a c a l a

Bharadvaja said:
50. On being requested thus by Gigpati (Jupiter) and other
important persons the Pot-born Sage (Agastya) cast off his mass
of grief and quickly went along with them.
51. He saw great tall trees heavily laden with flowers and
fruits and so bending down (under their weight). They had spread
their great shade over all the quarters with multitudes of their
branches.
52. In the middle of the various paths he saw various animals
such as lions, elephants, tigers, boars, buffaloes etc.
53. The ridges holding clouds were seen by them. They were
as splendid as gold, silver, copper etc. (They shone like them.)
 214 Skanda Purapa
54. Hundreds of streams were seen by them. They appeared
to offer oblations unto the heaven-dwellers by means of the water-
sprays raised by them. With their forceful currants they had dis­
lodged many rocks.
55-57. Gentle wind that blew over the slopes and valleys of
the mountain, wafted the fragrance of lotuses and increased their
delight. The chirping and the cooing sounds of parrots and
cuckoos were heard. They saw Siddhas seated on broad and large
rocky slabs in different places singing songs of the greatness and
good qualities of К.]зда.
58-61. All of them, the leading sages, the chief of whom was
Agastya, went round and saw the divine Svamipu$karigi with
water free from impurities. They saw the king Sankha who had
put up his residence on its banks. He had consigned all his acti­
vities, physical, verbal and mental, to Hari and stood by. On
seeing the eminent sages of praiseworthy, holy rites suddenly, he
offered them due adoration and reverence along with obeisances
and eulogies. They honoured one another enthusiastically and
took their seats. Engaged in glorifying Govinda. they attained
great contentment.

CHAPTER THIRTYEIGHT

Manifestation o f Lord Vifnu to Agastya and Others

Bharadvaja said:
1. Three days passed off while they were engaged in worship
and prayers with their minds dedicated to Hari, the Lord of the
universe.
2. On the third day while they were asleep at night they saw
an excellent dream at the end of the fourth watch (Yama -=period
of 3 hours).
3. They saw Puru$ottama pleased and with a smiling look.
He had the conch, the discus and the iron club in his hands. He
had come for granting them boons.
4. They got up with joyous hearts and came out of their
 Ш .38.5-17а 215

houses. With due reverence, they took their holy baths in the
sacred waters of Svamipu$kariiji in accordance with the in­
junctions.
5. After duly performing all those rites that had to be per­
formed in the morning all of them returned to their abodes to
propitiate Lord Acyuta.
6. Seeing the good omen indicated by the birds on the way
conducive to instant welfare, they thought that the favour of the
Lord was within their reach.
7. Then they worshipped Janardana, the maker of the three
worlds. They eulogized him with different holy prayers described
in the Vedas.
8. At the end of the prayers, О son of Kunti, the excellent
Pot-born Sage (Agastya) repeated the eight-syllabled Mantra of
Hari (Om namo Nardyapaya) along with Sankha.
9. An extremely mysterious brilliant light manifested (itself)
in front of those persons who had thus dedicated their minds to
Acyuta, the Lord of the universe.
10. It was stationed in the sky like the splendour of many
crores of Suns, Moons and fires unified together in one place.
11. On seeing that brilliance all of them were immensely
surprised. They meditated upon divine Narayapa, the embodi­
ment of the greatest bliss.
12. The Lord was beyond the ken of speech and mind. He
was shining with well renowned prosperity and glory. He had
thousand (innumerable) eyes and was equipped with a thousand
arms and feet.
13. He was charming with a lustre that was as brilliant as
that of molten gold. He was terrific with curved teeth. He was
too dazzling to be seen properly, (as) he emitted masses of flames
of fire.
14. He shone with the Kaustubha jewel. He held Sri on his
chest. He was incomprehensible, without beginning or end.
15-17a. He inspired excessive fright (in everyone). He was
omnipresent. He revealed the entire Cosmic Egg within himself.
On seeing the Lord all of them with Agastya and Sankha as their
leaders, became delighted in their minds.
216 Skanda PurS&a

On seeing the Lord of the universe they bowed to him again

and again.
The weapons of Hari that were wandering for the sake of
protecting the worlds, came back to serve him, equipped with their
own respective splendour and strength.
17b-23a. (The weapons were) the discus that had the lustre
of the Sun, the divine mace, the sword Nandaka, the Pup^arika
(white lotus), (the conch) Paficajanya of terrific sound having the
lustre of the Moon. It filled the entire Cosmic Egg. The sound of
Paficajanya was extremely terrifying unto all the Asuras.
On hearing the sound of Paficajanya which was extremely
mysterious and terrific all the Dcvas came there riding on their
respective vehicles.
Brahma, Rudra, Indra, the Yogins beginning with Sanaka,
the sages chief of whom was Vasi$tha, Gandharvas, serpents and
Kinnaras, Vi$vaksena, Garu^a, the servants of Vi§nu beginning
with Jaya and those who are permanently of the same form (as
that of the Lord) and residents of the Svetadvlpa (all these came).
A wonderful shower of flowers from the celestial (Kalpa)
tree fell thick over all of them delighting everyone’s mind through
the excessive fragrance.
23b. The celestial damsels of beautiful eyes danced; the
leading Kinnaras sang.
24-23. Suras, Gandharvas and Carapas who were delighted
and thrilled, eulogized. On seeing the Lotus-eyed Lord, who is
fond of his devotees, pleased, they bowed down to him with eight
limbs touching the ground and propitiated him with different
kinds of hymns.

Brahma and others said:

26. Be victorious, О Vi$pu, О ocean of mercy. Be victori­
ous, О lotus-eyed one. Be victorious, the sole bestower of boons
in all the worlds. Be victorious, О suppressor of the agony of
devotees.
27. Who knows you (fully), the endless one, the imperish­
able one, the quiescent one, one who is beyond the ken of speech
and mind and is of the nature of consciousness and bliss?
28. They consider you minuter than the minutest; stouter
 Il.i.38.29-37 217

(grosser) than the stoutest (grossest), the immanent soul. The

scriptures call you Acyuta, Puru$a and one beyond Pralqti.
29. Among the embodied souls subject to the wiles of Maya
who is competent to describe you who are the embodiment of
the essence of the Vedantas and who are stationed within and
without everything?
30. On seeing this extremely frightening form of yours all of
us are shuddering with fear. Do adopt a calm and graceful form.

Bharadvaja said:
31. On being eulogized by Virinca and others thus, the
Garuqla-emblemed Lord spoke earnestly in words and tones
resembling the thunder of clouds.

T he Lord Adopts a G entle F orm a r the R equest

op BrahmA and O thers

Sri Bhagavan said:

32. 1 shall shed off this terrifying form. 1 shall assume a
pleasing and quiescent form. Look at me without being
agitated.
33. After saying this the Lord vanished and within the same
moment he reappeared in a pleasant form, in an aerial chariot
studded with gems and jewels.
34. His face resembled the disc of the Moon. He was quiet
and calm. He had a lustre like that of the petals of a blue lotus.
His robes were golden-coloured. He was adorned with ornaments
set with gems and jewels.
35. In his four hands shone the conch, the discus, the mace
and the lotus. On seeing that lover of Rama all of them
saluted him again and again.
36. The Lord made Brahma and others satisfied by granting
them what they desired. He then spoke to Agastya, the promi­
nent sage who stood there in humility:

Sri Bhagavan said•

37. О eminent sage, you have become strained and fatigued
on account of the arduous holy rites performed now, with me as
 218 Skanda Purdrta

the object (of worship). I shall grant you all desired boons. Tell
me.

Bharadvdja said:
38. On hearing the words of the Lord of Sri, the Pot-born
Sage bowed down to him again and again. With hair standing
on end all over the body (due to thrill of joy) he spoke these
words :

At the R eq u est o f A g a sty a th e R iv er S u v a r ^ a m u k h a r !

w a s G r a n t e d S u p e r io r it y o v er E v e r y t h in g

39. “The Homas that 1 have performed, the penances that

I have practised, (the Vedic Mantras) that I have studied, what­
ever I have heard—everything has become fruitful, because 1
have been honoured by you.
40. I am the only righteous-souled person, О Lord, in all
the three worlds, because even as I am in search of you, you
have come in search of me.
41. Even before your (formal pronouncement of your)
favour I have realized all my desires, О Madhava. Even after
thinking deeply l do not see anything that remains to be attained
(by me) now.
42. Still out of fickleness this is being submitted, О Lord.
May my devotion unto you be like this always.
43. Remember this that it was at the request of Suras that
the river Suvarnamukhari (was brought) by me. It destroys the
mass of sins of those who take their bath therein.
44. That river has come very near the ridge of your moun­
tain. Do make it blessed, О Lord of the worlds, by means of your
blessings and favour.
45. Those who take their bath in the waters of Suvarpa-
mukhari and visit you stationed on the Venkata (Hill) shall be
the recipients of worldly pleasures and salvation.
46. Foolish persons of short span of life, who have slipped
(dropped) down from the path of knowledge and yogic practice,
are not competent to see you through holy rites, study of the
Vedas and other sacred activities.
47. О Sire of the universe, be always present on this moun­
 Il.i.38.48-59 219

tain. О Lord, grant your favours to everyone with beaming face.

Bestow on them whatever object they may desire.”

£rj Bhagavan said:

48. О Brahmana, what has been requested by you shall cer­
tainly take place. Indeed, an act of devotion to me, that is match­
less in the entire world, has been performed by you.
49. Like the river Ganga, О sage, this river Suvarrtamukhaii
shall be worthy of being sought after. It shall cause all desired
prosperity even to the Suras.
50. Svamipu^karirii shall become united with the form of
the river. It shall pass over to that divine river which is the resort
unto all the Tirthas.
51. О sage, due to your request I shall take up my residence
for ever from now onwards on this mountain named Vaikuptha.
52-54. Those who have washed all the dirt of the mass of
sins by means of holy bath in Suvarnamukhari and then
visit me on this Vaikuiitha mountain with great concentration,
shall become richly endowed with sons and all types of prosperity
and glory on the earth. After death they will enjoy the pleasures
of heaven till the end of the Kalpa. Thereafter they will attain my
region shining with (divine) bliss alone. From that region they
will not return (to the earth). In this matter there is no doubt at
all.
55. О sage, out of deference for your request I shall look
after all those who come here to visit me. I shall always grant
them all the auspicious things desired by them.
56-57. I shall grant many sons to those who seek sons, riches
to those who seek riches, complete quelling of all ailments to
those who desire good health, redemption from misery to those
who are assailed by acute adversity and all rare enjoyment of
pleasures (to everyone) at all times.
58. There is no doubt about this that everyone will attain all
those desires seeking which he or she has come and visited me.
59. Wherever they may stay, all those excellent men who
remember me shall get the fulfilment desired by them by my
favour.
220 Skanda Ригй$а

T he L o r d G r a n t s B o o n s t o K in g $ а й к н а and
t h e n V a n ish es

60. After saying this to that sage, the Lord glanced at San-
kha, the king. He spoke these words even as Brahma and others
were listening:
Sri Bhagavan said:
61. О Sankha, I am delighted at your devotion. Choose a
boon desired (by you). 1 shall grant it. I shall be the bestower of
boons on you who have become very emaciated on account of the
penance.
Sahkha said:
62. О mighty one, I do not request for anything other
than service unto your lotus-like feet. I request for that excellent
goal which your devotees attain.

Sri Bhagavan said:

63. О Sankha, what is requested by you, shall certainly
be so. What is it that cannot be obtained by those people who
have become very excellent and meritorious on account of their
service unto me?
64. You will be in the world of Tndra till the end of the
Kalpa. You will be attended upon by multitudes of celestial
damsels. After enjoying various kinds of pleasures you will attain
my world.
65. Thus, О king, Narayarta, the origin of the universe, a
wish-yielding tree unto those who worship him, granted desired
boons to Sankha.
66. Then the Lotus-eyed Lord bade farewell to everyone
beginning with Brahma. Being eulogized by them with devotion
the Lord vanished there itself.

C o n c l u s io n o f t h e D e s c r ip t io n o f t h e G rea tn ess of
S r I V e n k a t a c a la by B h a r a d v a ja

Bharadvaja said:
67. The power of Venkatadri has been recounted to you, О
Il.i.38.68-77 221

Arjuna. On hearing this sanctifying story men are liberated from

sins.
68. On being requested by Brahma Hari cast off the form of
Boar. Enchanting the universe with his Maya the Lord of
wonderful features rejoiced here.
69. Afterwards on being requested by Agastya and Sankha
the Lord granted them (i.e. assumed before them) a physical
body fit for enjoyment of pleasures, a body that was pleasing to
look at, extremely graceful and calm.
70. By remembering Narayaria, Venkatadri, Svamipuskarifli
and this narrative people become liberated from sins.
71. Tn the whole of the Cosmic Egg there is no other holy
spot on a par with Venkatadri. A Lord equal to Venkatcsa has
never been before nor will there ever be.
72. A holy spot equal to Venkatadri has never been before,
nor will there ever be. There is nothing anywhere on a par with
the Lake Svamitirtha.
73. If people remember Venkatesa everyday on getting up
in the morning, the glory of salvation comes within their reach.
There is no doubt about it.
74-75. Those who take bath in Svamipu§karim TTrtha with
perfect restraint and visit Hari, the immanent soul of everyone,
residing on Varahacala, obtain the full benefit of a thousand horse-
sacrifices and a hundred Vajapeyas. There is no doubt about it.
76-77. The excellent men who listen to the greatness of
Vcnkatacala will enjoy great pleasures here in Hits world and
hereafter in the other world, and then will attain salvation.
The greatness of Veiikatacala has been briefly recounted to
you. Henceforth the power of the great river will be described, О
Arjuna.
 222 Skanda Ригала
CHAPTER THIRTYNINE

Anjana*s Penance for Getting a Son

$rl Siita said:

1-2. Formerly, Afijana who had no son became distressed
and therefore engaged herself in a pcnancc. On seeing her Mat­
anga, a tiger among sages and a devotee of Vi$ijui, spoke these
words to (the lady) named Anjana who was engaged in a very
severe penance.

Matanga said:
3. Get up, О gentle lady Afijana. Why are you engaged in
penance? Tell me, О highly fortunate gentle lady of excellent
countenance, your purpose and aim (of performing penance).

Anjana replied:
4-7. О Matanga, О tiger among sages, listen to my words.
My father, a Rak$asa named Kesari, is a devotee of Siva. He
performed a severe penance to please Siva. It was a very difficult
penance for the sake of a son. Accompanied by Parvati and seat­
ed on his Bull, Lord Sambhu appeared before him and granted
him an auspicious boon.

Sambhu said:
Listen, О King, sonlessness in this birth has been ordained for
you by your fate. Still I grant you another thing.
8. Your daughter will be well-known in all the worlds. Her
son of great intelligence will cause delight unto you.

9-14a. After granting this boon to him, Нага vanished there

itself.
On getting me (as a daughter), О Brahma^a, my father be­
came centented. Then, after some time, О ВгаЬтаца, the great
monkey named Kesari1 requested my father to give me (in marri­
age) to him. Thereupon, my father gave me to him. As a wedding
present he gave a hundred million cows and a hundred thou-
1. Keasari is the name of AfijansTs Rak^asa father and monkey husband.
 II.i.39.14b-28 223

sand elephants. (My father) of lofty mind gave a hundred million

horses and an equal number of chariots. He gave garments and
jewels in plenty and a thousand men and women servants. О high­
ly intelligent one, along with me he gave many women to work
in the inner apartment. They were experts in dance and music.
He gave a thousand clothes too. For many years, О sage, I sported
with my husband.
14b-18. I was extremely distressed, OBrahmapa. because I
had no son. There in the city of Ki$kindha many kinds of holy
rites were performed by me. In the months of Magha, Vaisakha
and Karttika, О eminent Brahmapa, holy ablutions, charitable
gifts, holy rites etc. were performed. The holy observances ex­
tending over four months (in the rainy season) were performed.
Prostrations as well as excellent circumambulations were perform­
ed, О Brahmapa. Various kinds of charitable gifts were given,
viz. gift of Salagrama, of food, lights, cows, gingelly-seeds,
garments, О great sage, gift of land, water, flower etc. All the
important holy rites pertaining to Vi$pu were performed by me
with a desire for the benefit of (begetting) a good son.
19-23. The holy rites suggested by the noble-souled Brah-
mapas to be performed in Sravapa and other months have been
performed by me, О great Brahmana, for the propitiation of the
Slayer of Madhu.
All the chief varieties of fruits of various kinds have been
gifted by me with a desire for having a good son. Innumerable
holy rites (observances) of various kinds have been performed by
me. Still I did not get a son- I am distressed thereby. So I am en­
gaged in a penance.
How will a son famous in the three worlds be born, OBrah-
mapa, after bowing down in front of you. О excellent Sage, I re­
quest you. Do tell me, О tiger among sages, distressed that
I am and engaged in the penance.

Sri SHta said:

24-28. As she said thus, Matahga the excellent sage spoke:
“Listen to my words, О gentle lady. (They are) conducive to
the attainment of sons and grandsons. Ten Yojanas (i.e. 10 x 12
120 kilometres) to the southern side from here there is the
224 Skanda Purana

residential abode (shrine) of Nrsimha well-known as Ghanacala.

There is the charming Brahmatirtha in it, »0 lady of good
fortune. Ten Yojanas to the east of the same is the most excellent
river named Suvarpamukhari. To the north of it there is a moun­
tain named Vf$abhacala. On its summit there is a splendid lake
called Svamipuskarini After going there and seeing the auspi­
cious waters your mind will become purified.
29-35. Take your holy bath there in accordance with the
injunctions. Bow down to the deity Varaha (Boar). Then go
ahead, О lady of excellent countenance, after bowing down to
Venkatesa. A Tirtha well-known as Viyadganga shines on the
northern side of Svamitirtha. It is a place full of lions and tigers.
Different kinds of splendid trees of great merit are found there,
such as mango, Punnaga, jack tree, Mimusops Elengi, Embylic
Myrobalan, Sandal, Agallochum, margosa, palm trees, Hintala
trees, Butea frondosa, Feronia Elephantum, holy fig tree,
Mar meIos and Ingudas (Terminalia Catappa).
О gentle lady Anjana, take your holy bath there with all re­
quisite preliminary rites of Sankalpa etc. After the bath drink
the (water of the) auspicious Tirtha. Standing facing the Tirtha, О
gentle lady of excellent countenance, perform a penance with the
Wind-god as your object of worship. As a result of your penance,
your son will be one who cannot be killed by Devas, Rak§asas,
Brahmarias, human beings, excellent sages, black bees, birds,
missiles and weapons of many splendid varieties."
Sri SUta said:
36. On being told thus, the gentle lady Anjana bowed down
to him again and again- Accompanied by her husband she quick­
ly went to (the mountain) named Venkatacala.
37. After reaching the Kapila Tirtha and taking her holy
bath with the mind free from impurities, she climbed the moun­
tain Venkata and went to Svamipu$kariru.
38- After bathing there and bowing down to the deities
Varaha and Venkateia, she remembered frequently the words of
Sage Matahga.
39. The sweet-voiced Afijana hastened to Viyadganga. She
took her bath and drank the holy water. She then performed
penance by standing on its banks and facing it.
Нл.39.40-50 225
40. With the Vital Breath (Pragavayu) as her object of worship
the lady of holy observances began the penance. First she sub­
sisted on fruits, then on water and then she abstained from taking
any thing.
41. With her eyes fixed on the tip of her nose she performed
penance for a thousand years. Her splendid friend named Vipula
rendered service to her.
42-44. At the end of a thousand years the Wind-god of great
intelligence appeared before her. The highly intelligent one
spoke to her, О excellent sages, when the Sun had his transit to
the Zodiac Aries on the meritorious Full-Moon day in conjunc­
tion with the constellation C itra:
Vayu said:
I shall grant you what you desire, О lady of holy rites;
choose your boon.
On hearing his words thus the chaste lady Anjana said:
45. “O Lord, Wind-god of exalted magnificence, of great
intelligence, grant me a son.”
On hearing her words the Wind-god said:
46. “I shall become your son. О lady of splendid counte­
nance, I shall grant (bring to) you good reputation.”
After granting her the boon thus, the mighty one remained
there itself.
47-49. Then all these came to see her engaged in penance;
Brahma and other Devas, the Guardians of the Quarters, Indra
and others, noble-souled (sages) like Vasistha and others, Yogins
like Sanaka, eminent Brahma^as Vyasa etc., the Lord of the uni­
verse along with Lak§ml, the wives of Devas and the wives of
sages. Those noble-souled ones came there riding on their res­
pective vehicles accompanied by wives, servants, sons and others.
50. Saying “Oh (How) wonderful! Oh wonderful I” all the
groups of Devas, Brahma and others stood far away in the firma­
ment looking at her. All those (gods), the chiefs of whom were
Brahma and MaheSa, stood there looking from a distance.
226 Skanda Purana

CHAPTER FORTY

The Proper Time for Sacred Bath in Viyadgahga

!§fi Suta said:
1-3. After receiving the boon Anjana rejoiced in the com­
pany of her husband. On seeing Brahma and others come she
became wonder-struck. But in the company of her husband the
sweet-voiced Anjana retained normalcy.
Permitted by Brahma and others, Vyasa, the most excellent
one among those conversant with the Vedas, spoke to Anjana in
a voice as majestic in tone as the rumbling sound of clouds:
Vyasa said:
4-7. О Anjana, listen to my words which are beneficial unto
the worlds.
On listening to the words of Sage Matanga you had gone to
Venkata with a mind free from impurities. You performed a
very difficult penance. A heroic son with the greatest exploits in
all the three worlds will be born to you.
Hence on the day of your perception (delivery) all the Tirthas
of the three worlds beginning with Ganga will come into this
excellent Tirtha.
In the whole of this Cosmic Egg there is no other Tirtha
equal to Venkatadri. There too the splendid Svamipu$karirii is
exceedingly meritorious.
8-11. Better still is this Tirtha on the day of your percep­
tion (of your child?).
Listen, О gentle lady, of good holy rites. I shall recount to
you the benefit of those who come for the sake of their holy
bath to this Tirtha on the auspicious Full-Moon day in con-
juction with the constellation Citra when the Sun has his transit
into the Zodiac Aries. О lady of excellent countenance, they will
have definitely that benefit which one derives by taking holy
bath in all the Tirthas beginning with Ganga for a period of
twelve years.
Listen to the height of benefit of those persons who make
charitable gifts. О gentle lady of excellent countenance, know
Ш .40.12-20 227

that their benefit will be what is mentioned in the appropriate

place (sthane).
Anjanasaid:
12. О eminent ВгаЬтаца, most excellent among those
conversant with the Vedas, tell me about all those charitable
gifts that should be given on Venkatadri, the most excellent
one among all the mountains.

I n P r a is e o f t h e C h a r it a b l e G if t s 1 t o be m ad e on
3 r ! V e A k a t Ac a l a as E x p l a in e d by V yasa

Vyasasaid:
13. The two gifts, viz. of foodstuffs and garments and the
Sraddha unto the Manes in particular (offered) on Venkatadri,
the most excellent one among mountains, are praiseworthy.
14. Those who give gold for the pleasure of the Slayer of
Madhu attain all the worlds and rejoice, О excellent sages(?)
15. He who makes the gift of a Salagrama stone on the
excellent mountain is not reborn. He obtains perfect knowledge.
16. He who makes a gift of cow to an eminent Brahmaija
with a large family, shines in the world of Visnu for as many
(years) as there is hair on its (the cow’s) body.
17. Who in heaven or on the earth is competent to recount
the meritorious fruit of that person, О gentle lady, who gives
land to a Brahmapa with a large family?
18. He who gives a girl (in marriage) to a Brahma^a well-
versed in the Vedas, attains the world of Vi$iju and rejoices
along with the Pitrs.
19. It is impossible even for $e$a to recount the meritorious
benefit of those persons who construct free-water booths, О
gentle lady, storing cool water (for travellers).
20. He who gives gingelly seeds to a Brahmapa well-versed
in the Vedas and having a large family, shall be rid of all sins
and he goes to the world of Vi$pu.

t. VV 13-25 state what gifts should be given and the fruit of the Dana.
228 Skanda Ритма

21. The Brahmapas, the most excellent ones among those

conversant with the Vedas, praise the charitable gift of food-
grains. Those who make gifts of foodgrains will have many sons.
22-25. He who gives to a Brahmapa sweet scents, Carhpaka
flowers etc., an umbrella, a fan, chowries, betel-leaves, camphor
etc. enjoys worldly pleasures for a long time and then goes to
heaven. For a thousand years according to the reckoning of
gods he enjoys many pleasures there. Then he is born as an
Emperor and enjoys the earth for a long time. Then he becomes
a Brahmapa and master of the Vedas and Vedantas. Thereafter,
by the grace of the Discus-bearing Lord he attains liberation.
Thus, О gentle lady, the greatness of Venkatacala has been des­
cribed.
26-28. He who always listens to this, he who glorifies it,
shall be rid of all sins and he goes to the world of Vi$nu.

He who listens to or reads this, originally spoken by the

noble-souled Vyasa, shall become contented and blessed. All the
persons born in his family attain salvation. There is no doubt
about it.

:: E n d of V en k a t a c a la m a h a tm y a ::
 INDEX
Adulteiy with brother's wife, no expiation BhSgavatas, characteristics of 122
for 142 Bharadvaja 163,164
Adverse Planets 191 Bharadvaja extends his hospitality to
Agastya 103,109,128,131,148,209 Aijuna 175
Agastya comes to VciikalScala 212f Bhauma207
Agastya and others sec the various Bhavanafim 198
beautiful spots on &ri VeAkalScala ВЫтабб
213f Bhlsmal67
Agastya’s departure to the South 179f Bilva leaves 49
Agastya's penance for making Brahma's penance-grove 104
Suvarnamukhari flow out 182f Brahmaghataka 74
AgastyatJrtha 194 Brahmahatya 87, 88,162
AkS£agaAg&9 Brahmana staying with great sinners 140
ArhbikS 167 Brahmana who teaches a £odra 106
Ananta 10 Brahmaiila 198
Andhak0pa77 Brahmatlrtha 224
AndhaULmisra 77 Brahmotsava 97
Animddha201 Brahmaraksasa 108,109,110
AfijanS 6,222.224,225 Brahmasavarni 207
Afljanddri 8 Branding one's body 36
Aijuna pays his respects to Bharadvaja Breach of trust, no expiation for 142
175 Breach of trust, those guilty of 82
Arjuna's arrival at Suvarnamukhari 170f Breaker of boundaries of piety and virtue
Aijuna's route from Indraprastha to 78
VeAkatadri 170 Brutish activities, one of 78
Aranadri 6
Asipatravana 77 CakrapuskarinI131,135
Assembly, making obeisance in an 127 Cakratlrtha 7, 50,134
Asthisarovara 65 Cariipaka49, 51, 63
Atibibhatsa 78 Censured, gift by the 126
Alii 207 Characteristic marks of the ljord and
Auspicious time for holy bath in Devotees 35ff
Akfl$agaAgM22 Charitable gifts that should be given on
AvTri 77 VeAkatadri 227f
ChSya &uka 28
Bahulruta 161 Ciflca 51
BakulamSlika 26,30 CitrakQta 6
Barren woman, husband of a 129-130 CitravatJ 49
Base man who carnally approaches a Cleanliness and good conduct, one devoid
forbidden woman 78 of 78
Base man who is antagonistic to his Climbing Sri VeAkatacala 103
mother, father or BrShmanas 77 Confluence of Suvarnamukhari with
Benefits derived from listening to Purflnas Vyfighrapada 196
155 Confluence of VenAand Suvarnamukhari
Bhadramati 112,115,116 195
Bhadramati, six wives of 111 Constraints on £fldras 105
 230 SkandaPurSna

Conversion of Punyaiila's face into that Five yajflas, taking food without
of a donkey 128 performing 77 •
Cow, gift of 227 Foodstuffs and garments, gift of 227
Creation of living beings 202 Four-faced Lord urges GaAgft 184f
Cruel person 129 Free-water booth, one who constructs a
Qirse of Dhy&nakSstha 84 227
Curse of Gautama 83
Gandham£dana5
Daivatlrtha 7 GaAgatutha 130
Daksas&varni 207 G9rgyal46
Daughter of Daksa 177 Garude&na51
Deceitful Br&hmana, gift by a 126 Gauramukha71
Derivation of the name Suvamamukhari Gautama 207
186 Gayi198
Devala 146 Genesis of the name Agastyaiaila 180
Devatfrtha 10 GhanScala224
Devotion, GhatikScala 6
eightfold 101 Ghonaffrtha, 148
nine types of 100 GhonatJitha, one who has abandoned, 144
Devotion to Lord VeAkate$vara200 Gift by aBrShmana devoid of knowledge
Dhanafljaya 168 126
Gifting a land on the banks of
DtiaranT18,19
Dharmagupta 81,82,83 SuvarnamukhaiT 191
DhaimasSvami 207 Gift of a land to Bhadramati 116
Gift of a land yielding one Dronika 113
DhrtarSstra 167
Gift of foodgrains 228
Dhy&nakSstha 83
Gift of land 113
Discus of the Lord slays the Asura 134 Gift of water 92
Donkey-facedness 129 Gopfnatha51
Drdhamati 106 Granting of boons by the Discus 134f
Dnipadal67 GidhrSdri6
Dui*c8ral40 Greatness of AkidgaAg&Tirtha 119f
DurScSra and the Vampire get rid of their Greatness of Cakratlrtha 131 f
sins by taking holy bath in JabSlitlrtha Greatness of DevarsipitriJrlhas 193
141 Greatness of GhonatJitha 143
DurvSsas 88,89 Greatness of Jfibfilitlrtha 139ff
Dutyodhana 167 Greatness of Katflha Tirtha 158ff
Duties of a chaste woman as described by Greatness of PSpanSiana 11 Iff
Agastyal50 Greatness of £iT SvamipuskarinJ 76ff
Duties of a Sadra 105f Greatness of SuvarnamukhaiT 187ff
Greatness of SvSmitJitha 8Iff
Episode of a Brahmana named Kelava Greatness of the gift of land 114ff
161ff Greatness of the Lord residing on Sri
Episode of a poor Brahmana called VeAkat2calal99ff
Bhadramati 11 If Greatness of the TTrtha named
Episode of a Sadia named Drdhamati 105f P&pavinSdana 104ff
Evil dreams 191 Greatness of VeAkatficala 96,102
Evil spirits 191 Great sages request Agastya to create
SuvarnamukhaiT 181f
Five impressions 37 Great sins of those who are averse to the
Five sons of SOiya 207 Holy Bathin GhonatTrtha 144f
 Index 231

HastinSpura 167 KumSradharikaiirtha 7

Hasti£aila6 Kurvagriuna66
Hells of twenty-eight types 77
HemSAga 92-95 U ja Нота 46
Hermitage of Bharadvflja 173 LaksmT64
Himavfin 5 Lal3bhaksa77
Hunt, person going on a 78 Land of I laihaya 39
Hymns to Srinivasa by PadmanSbha 132 Land yielding a BhSra, gift of 115
Hymns to Srinivasa by Rfim&nuja 120 Ijord and Devotees, characteristic marks
of 35
lksvSku207 Lord grants boons to King Sankha 220
Importance of land grants 114 Lord Verikaleta 99
Incarnation of Svela VaiSha 206
Indraprastha 167 Mahagaruda Mantra 71
Ineligible for invitation to a Sriddha 129- Maharaurava 77
130 MahavyShflis 36
Mahcndra 5
JabSlitfrtha 140,142 Malaya 6
Jamadagni 207 MSlyavan 5
Janaka 27 MSAgaly&sQtra 46
Janamejaya 73 Mantra of Jatavcdas 36
Jayanta 188 Marica27
Jealous ВгШипапа, gift by a 126 Marriage of Srinivasa and PadmSvari 44
MalaAga226
KSlahastfta 172 Miseries undergone by Sumati 107
KHasQtra77 Mitravarman 18
Kamala/Kamaia 6,50, 56 Monkey named Kesari 222
KSminI113
KapilaTTrtha224 Nahusa 181
Казуара 207 Naimisa 1
KA£yapa69, 71, 73, Nanda81,85
KatShatIrthal65 Nandinl 53
Keiava 161-165 Nfirtyai^dri8
Khfindava 70 Narayanagiri 7
KhSndavaprastha 167 Nfir&yanapura 18,27
Killing of animals in a yajfla 79 Non-performance of Pfirvana SrSddha 141
KingSaAkha39
King SaAkha goes to Sri VeAkatScala 211 Obeisance (which) destroys earlier merit
King Sveta 39 127
Kiriff 86 Obstacles 191
Krfda$ailall6 One violent towards the weak, gift by 126
Kpnibhaksa77 Oppressor of others, gift by an 126
Kria70
Krsna24,167 PadmS 53, 56
KfanalTrtha90 PadmanSbha 131,133,138,161,164
KsSrakaidamapStana 77 Padmasaras 59
K$Ir46 PadmSvatl, physical marks of 21
Kulapati 105 PadminT20
KuihbUpaka77 Pallava Queen SamavSi 97
KumSradharik&9 P&flcSI 168
232 Skarxda Ригйпа

Paficavati 27 RudrasAvarni 207

Pindavatlrtha 7, 9 •
PIpan&ana7, 10.116 Sacrificial hall, making obeisance in a
P8pavin&£ana 109.110 127
Partksn 70. 71, 73 Sahya5
PSriyftlraka 5 £alcas 18
Parrot of five colours 54ff gfikalya 73. 74
Performance of holy rites, procedure for SAlagrima 5
106 $Alagrima, gift of 227
Permanent marks of conch and discus 35 SalmalT 77. 78
Perpetual beggar, gift by a 126 Sandaih£a 77
Persons eligible to receive a gift 126 Sankara’s marriage 177f
Persons not eligible to receive a gift 126 SaAkarsana201
Persons not worthy of obeisance 127 $aAkha209ff
Pilgrimage of Aijuna 167 SartkhanAgabila 39
Poison, administerer of 79 £aAkharija99
Poison of Taksaka 71 £aAkhatnthal97
Poverty 112 SArameyAdana 77
Power of bath in Ghona 145 Seller of one's name and fame, gift by a
Pradyumna201 126
Prinarodha 78 $esagiri 75
Procedure for meditating on £ri Seven future Manus 207
VcAkalacala 103 Seven Sages 207
Procedure of drinking the waters of Shame, person bereft of 78
Kataha TTrtha 160 Siriiha 8
Procedure regarding making a gift of an SiihhAdri6
idol of Agastya 192 Sinner, gift by a 126
Professional singer 126 Sill 27
RilindinT33 Six important Tuthas on the VeAkala bill
Punyafflal27,130 153
Purafijaya 96 Sonless person 126
FQyalonitabhaksa 77 £iTviksa55
Origin 70
Raivata 6. 207 3rata209
RAksasahood, liberation of Sundara from £rutadeva 93,94
138 £rotaklrti 93
RAksasa named Kesari 222 Stealer of a trader’s merchandise 79
RaksoganA£ana77 SubhAsitas censuring poverty 112
Ramfi 57 S0cimukha77
RAmakrsna90,91 £udra 105,106
RAmAnuja 119 £udras 18
RaAgadAsa 50, 53 £fldra woman, husband of a 129
RaAgavallT 147 £ddra woman, one defiled by contact of a
Raucya207 78
RauraVa 77 Sugbosall6
RAvana 27 £uka 54,59
RenukA 54.56 $tHaprotanirodbana 77
Reciting the Vedas 36 Sumati 86ff, 107
Rendering service to the Twice-born 106 Sumeru 5
Restrictions on the listeners of Purina 156 Sunanda 120
 Index 233

S u n d ara, 136 V 3 g h u r3 1 9 6
S u n d a ra slain b y V is n u ’s D iscu s 137 V a i$ a sa 7 9
SO iya, fiv e so n s o f 2 0 7 V a isn a v a s3 6
SQryasSvam i 207 V a ita ra n l7 8
S u lS li 115 V a jra d a rh stra7 9
S u v a rn a m u k h a ri 6 , 5 4 , 7 5 , 8 4 , 2 1 8 , 2 2 4 V a jra k a n a k a 7 7
S u v arn a m u k h a ri, d e riv a tio n o f th e n a m e V arSha, sto ry o f 6 0
186 V a rih a lifte d u p th e E arth 2 0 4
S u v arn a m u k h a ri, g re a tn e ss o f 1 8 7 ,1 8 8 V arS ha M a n tra 15
S u v arn am u k h ari, tim e p rescrib ed fo r h oly V a sa v a 9 1
b ath in 195 V a sistb a 9 3 ,1 3 6 ,2 0 7
S u v lra 53 V asu 4 9 , 5 0 , 5 9 . 6 0 , 6 1
S v S m ip u sk a rin l 7 ,5 1 , 5 5 ,6 9 , 7 5 ,7 6 , 84, V a s u d S n a l9
8 9 ,1 0 2 ,1 3 0 V fisudeva201
Svam itTrtha 8 0 ,2 2 4 V edadhya 161
S v a ro c isa 2 0 7 V edas, o n e w h o h a s a b a n d o n e d th e 78
S v S yam b h u v a2 0 7 V ed as, recitin g th e 3 6
V ed as a n d S m rtis, o n e w h o sells 126
T a k sa k a 70, 7 2 , 73 V e d a v a tr2 7
T a k sa k a a ssu m e d the form o f a w o rm 73 V ed ic p ath, tra n sg re sso r o f 77
Taksaka* s p o iso n 72 V erikam 92
T am arin d 49 V eA k atlcala 8 ,1 1 6
T S m asa 207 V en k atad ri 7 5 ,1 6 4
T S m isra 7 7 V en k atad ri, no o th e r 'H ith a eq u al to 2 2 6

T em p le, m a k in g o b e isa n c e in a 127 V enkatadri, c h a rita b le g ifts th a t sh o u ld be

T e x ts an d h o ly rite s 126 given on 227
T iro d h a n a 7 7 V eA katc£vara99
V ik ra m a rk a lS
T im v an n a m a la i 6
V illag e, b u rn in g d o w n a 79
T o n d am S n 4 9 , 53. 54, 56, 59, 60, 6 2 ,6 3 ,
V in d h y a 5
68
V in d h y a m ountain 181
T o n d a M a n d a la 18
V Tra49
T o rm e n te r o f a c re a tu re 78
V n a& u m an 6 3 ff
T ree w o rsh ip 49
V i^ g n ip a rip k la n a 77
Tulfipum sadkna 79
V i£ v im itra 2 0 7
T urtiba 'ITrtha 8 , 9
V itth a la 59
T u ih b u m l5 0
V itth a la o f P tu id h arp u r 4 9
T uih b u m , story o f 146ff
V iyadgaA gS 7 ,1 3 0 ,2 2 4
T u m b u ru lJn h a l5 ]
V iy at 18
ТЪшДга M a n d a te 18
V rsab h S cala2 2 4

U nbeliev er 126 W a y la y in g an d ro b b in g m en 79
U n g ratefu l B rS h m an a, g ift by an 126 W ealth o f a B rS hm ana, ta k in g aw ay th e
U n g ratefu ln e ss, n o ex p iatio n fo r 142 78
U n so cia l acts d e te ste d a t th e tim e o f
(S k an d a) P u rin a 145 Y a jflad ev a8 8
O idhvap u n d ra3 5 YajfiasenT 167
Utuuna207 Y a k sak ard am a4 5